A study on cultural-poetics of bonfire and phenomenology of the community

2017 ◽  
Vol 69 ◽  
pp. 241-263
Author(s):  
dong-jin Jeon
Keyword(s):  
1997 ◽  
Vol 5 (4) ◽  
pp. 300-323 ◽  
Author(s):  
Robert P. Carroll

AbstractThe enterprise of writing "histories" of "ancient Israel" in which biblical historiography is reproduced by old credulists or critiqued by new nihilists represents one of the leading edges of contemporary biblical studies in relation to the Hebrew Bible. This quest for a cultural poetics or cultural materialist accounts of the Bible is virtually equivalent to a New Historicism in the discipline. In this article analyses of three topics from current debates in biblical studies (historiography of "ancient Israel", the empty land topos, canons and context) are used to provide insights into how new historicist approaches to contextualizing literature may contribute to these current debates about the Bible.


2007 ◽  
Vol 35 (104) ◽  
pp. 148-165
Author(s):  
Frederik Tygstrup ◽  
Isak Winkel Holm

Literature and PoliticsLiterature is political by representing the world. The production of literature is a contribution to a general cultural poetics where images of reality are constructed and circulated. At the same time, the practice of literature is institutionalized in such a way that the form and function of the images of reality it produces are conceived and used in a distinctive way. In this article, we suggest distinguishing between a general cultural poetics and a specific literary poetics by using Ernst Cassirer’s neo-Kantian concept of »symbolic forms«. We argue that according to this view, the political significance of literary representational practices resides in the way they activate a common cultural repertoire of historical symbolic forms while at the same time deviating from the common ways of treating these forms.


1998 ◽  
Vol 91 (2) ◽  
pp. 103-125 ◽  
Author(s):  
Don Seeman

William Robertson Smith wrote in 1885 that the biblical convention whereby aman is said to “go in” to his bride represents a linguistic trace ofonce widespread “beenamarriage,” in which men joined the natal households of the women who took them as husbands. It was an error of literalist reductionism, but one that lent support to an imposing infrastructure of systematic kinship theory and evolutionism that continues to excercise an influenceon some contemporary scholars. Another way of saying this is that Robertson Smith failed to recognize a significant biblical metaphor—that of men enteringwomen's tents—when he saw one. This misapprehension of biblical poetics has had important consequences for the way in which he and his successors have interpreted the Hebrew Bible.


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