scholarly journals An alienated person in the novels “Do not Feed or Touch the Pelicans” by Andrey Astvatsaturov and “A Brief Life” by Juan Carlos Onetti Borges

2021 ◽  
Vol 27 (3) ◽  
pp. 183-193
Author(s):  
Boris V. Kovalev ◽  
Andrey P. Zhukov

The article compares the methods of describing the “alienated person”, landscape and interpersonal relationships in the novel “Do not Feed or Touch the Pelicans” by the contemporary Russian writer Andrey Astvatsaturov and in the novel “A Brief Lifeˮ by the Uruguayan prose writer Juan Carlos Onetti Borges. The aim of the work is to identify the points of contact between the texts of the Uruguayan and the Russian authors within the framework of the hermeneutic approach. The research reveals a number of similarities in the authors' poetics at the narratological, compositional, philosophical and socio-psychological levels. Particular attention is paid to the analysis and commenting of dialogues in Andrey Astvatsaturov and J.C. Onetti. The communication of the characters in the texts is unproductive, the characters are alienated from each other and from the “soilˮ, and the spiritual in them is in irreconcilable conflict with the bodily. Montevideo and Santa Maria with J.C. Onetti as loci are Latin American analogues of St. Petersburg with Andrey Astvatsaturov. The “carnivalˮ finals of the novels are compared. The conclusion is made about the typological similarity of Andrey Astvatsaturov and J.C. Onetti as authors who hold pessimistic views of the real world and model fictional worlds in an attempt to overcome the oppressive longing of reality. The authors borrow techniques and strategies for text arrangement from authors such as William Cuthbert Faulkner, Jerome David Salinger, and Jean-Paul Charles Aymard Sartre while working on his novels. The question is raised about the further observation of the evolution of the poetics of Andrey Astvatsaturov and the subsequent comparison of his new texts with the novels of J.C. Onetti.

2021 ◽  
Vol 59 (2) ◽  
pp. 66-80
Author(s):  
Catherine Belling

Abstract The ambivalent attraction of feeling horror might explain some paradoxes regarding the consumption of representations of atrocities committed in the real world, in the past, on actual other people. How do horror fictions work in the transmission or exploitation of historical trauma? How might they function as prosthetic memories, at once disturbing and informative to readers who might otherwise not be exposed to those histories at all? What are the ethical implications of horror elicited by fictional representations of historical suffering? This article engages these questions through the reading of Mo Hayder’s 2004 novel The Devil of Nanking. Hayder exploits horror’s appeal and also—by foregrounding the acts of representation, reading, and spectatorship that generate this response—opens that process to critique. The novel may productively be understood as a work of posttraumatic fiction, both containing and exposing the concentric layers of our representational engagement with records of past atrocity. Through such a reading, a spherical rather than linear topology emerges for history itself, a structure of haunted and embodied consumption.


spontaneously invented a name for the creature derived from the most prominent features of its anatomy: kamdopardalis [the normal Greek word for ‘giraffe*]. (10.27.1-4) It is worth spending a little time analysing what is going on in this passage. The first point to note is that an essential piece of information, the creature’s name, is not divulged until the last possible moment, after the description is completed. The information contained in the description itself is not imparted directly by the narrator to the reader. Instead it is chan­ nelled through the perceptions of the onlooking crowd. They have never seen a giraffe before, and the withholding of its name from the reader re-enacts their inability to put a word to what they see. From their point of view the creature is novel and alien: this is conveyed partly by the naive wonderment of the description, and partly by their attempts to control the new phenomenon by fitting it into familiar categories. Hence the comparisons with leopards, camels, lions, swans, ostriches, eyeliner and ships. Eventually they assert conceptual mastery over visual experience by coining a new word to name the animal, derived from the naively observed fea­ tures of its anatomy. However, their neologism is given in Greek (kamdopardalis), although elsewhere Heliodoros is scrupulously naturalistic in observing that Ethiopians speak Ethiopian. The reader is thus made to watch the giraffe from, as it were, inside the skull of a member of the Ethiopian crowd. The narration does not objectively describe what they saw but subjectively re­ enacts their ignorance, their perceptions and processes of thought. This mode of presentation, involving the suppression of an omniscient narrator in direct communication with the reader, has the effect that the reader is made to engage with the material with the same immediacy as the fictional audience within the frame of the story: it becomes, in imagination, as real for him as it is for them. But there is a double game going on, since the reader, as a real person in the real world, differs from the fictional audience inside the novel precisely in that he does know what a giraffe is. This assumption is implicit in the way the description is structured. If Heliodoros* primary aim had been to describe a giraffe for the benefit of an ignorant reader, he would surely have begun with the animal’s name, not withheld it. So for the reader the encounter


1997 ◽  
Vol 56 (1) ◽  
pp. 61-84
Author(s):  
Laura Chernaik

This article analyses an anti-essentialist SF novel, focusing on the extent to which anti-foundationalism enables a more accurate as well as a more productive representation of postmodernity. My argument stresses the ways in which Pat Cadigan's novel Synners, mostly because of its remarkable narrative form, challenges some of the most dangerous norms and normativity of American thought and culture. I argue, that, in order to understand this complex novel correctly, we must approach technoscience and transnational capitalism as separate, interacting discourses and material practices. The representations of technoscience, in the novel, are definitely not ‘figures’ for late capitalism: they are representations of a discourse which interacts with capitalism in the fictional world as in the real world. Contrary to what has been suggested by a number of critics writing about Foucault, use of this notion of discourse does not preclude use of notions of agency. As the queer theorists who have drawn on Foucault's work show, agency can be theorized in terms compatible with the notions of discourses, material practices and technologies. My discussion of Synners thus focuses on questions of agency, showing how Cadigan uses a deconstruction of Judeo-Christian religious tropes to argue for a responsible, and knowledgable, ‘incurably informed’ approach to technology.


2021 ◽  
Vol 9 (1) ◽  
pp. 30-41
Author(s):  
Rerin Maulinda

A work has a distinctive existence by showing the differences of human fajta, namely the social and economic system. In addition, a work containing cultural undue will be closely related to the customs of certain norms and beliefs. This can be seen in the novel titled KKN In Dancer Village which contains mystical and mythical values using the study of literary anthropology nyoman Kutha Ratna theory. One form of the author's expression is his imaginative thinking and intuition about the points of mystical values and myths that exist in the novel and what it has to do with the real world. Literary anthropology is used to analyze these oin-points. The method used in this research is qualitative descriptive method. Data collection techniques using note-reading techniques and library study techniques. The results of literary anthropology research with mimesis approach show as follows. First, some of the pieces of the story experienced by the characters are directed at mystical things that then give rise to myths that are finally believed by the characters in the story. Second, the mystical values and myths that occur in each piece of the story sometimes occur and appear in the real world. That means it does happen in the real world, not just fiction. Abstrak Sebuah karya memiliki eksistensi yang khas dengan memperlihatkan perbedaan dari fakta manusia, yaitu sistem sosial dan ekonomi. Selain itu, sebuah karya yang mengandung unsur kebudayaan akan berkaitan erat dengan adat istiadat norma-norma dan kepercayaan tertentu. Hal ini terlihat dalam novel berjudul KKN Di Desa Penari yang memuat nilai mistis dan mitos dengan menggunakan kajian antropologi sastra teori Nyoman Kutha Ratna. Salah satu wujud ekspresi pengarang ialah pemikiran dan intuisi imajinatifnya mengenai poin-poin nilai mistis dan mitos yang ada dalam novel dan apa saja hubungannya dengan dunia nyata. Antropologi sastra digunakan untuk menganalisis poin-poin tersebut. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif. Teknik pengumpulan data menggunakan teknik baca catat dan teknik studi pustaka. Hasil penelitian antropologi sastra dengan pendekatan mimesis menunjukkan sebagai berikut. Pertama, beberapa penggalan cerita yang dialami oleh para tokoh mrngarah pada hal mistis yang kemudian menimbulkan mitos yang akhirnya diyakini oleh para tokoh dalam cerita. Kedua, nilai mistis dan mitos yang terjadi dalam setiap penggalan cerita terkadang terjadi dan muncul pada dunia nyata. Itu artinya hal tersebut memang terjadi pula dalam dunia nyata bukan hanya cerita fiksi saja. Kata Kunci : Antropologi Sastra, Nilai Mistis, Dan Mitos


Author(s):  
Sam Ferguson

AbstractAutofiction has often been viewed as a hybrid of autobiography and the novel. This chapter argues that a new generation of writers who emerged from the 1990s onward drew heavily on the diary instead of autobiography to develop their own innovative autofictional forms and practices. Whereas some critics have argued that the diary is fundamentally attached to truth and resistant to fiction, Hervé Guibert’s Voyage avec deux enfants (“Journey with Two Children,” 1982) and Christine Angot’s Léonore, toujours (“Léonore, Always,” 1993) provide two examples of experimental writing projects where the diary provides the means for new modalities of truth and fiction, allowing the authors to adopt a new relation to their writing and the real world.


2020 ◽  
Author(s):  
Muliadi Muliadi
Keyword(s):  
The Real ◽  

If literate works, including novel as one of them, were subjected to a precision scrutiny, we may find that they attempt to represent the image of the real -world. This representation was quite evident when we tried to describe plot, character and personification, setting, language style, and theme of the novel. Novel was a literate work trying to disclose the image of the real -world. The selected novel in this paper was Novel Saman, and this selection was made after considering few factors. It was the best-seller novel in 1998 and it successfully won the Romance Contest held by Jakarta’s House of Art. This novel is also considered as innovative in theme it conveys and also in setting and language it uses. By such reasons, it must be reliable to put this novel (Novel Saman) under discussion and to perceive it as the representation of image (shadow/mirror) of the real-world.


Author(s):  
Sanaa M. Mahdi

In modern world, hell is not the punishment but the society in which we live and the people who surround us. Through their interference in our affairs, those people make our life miserable and look like hell. This research deals with Jean Paul Sartre's play No Exit (1944) illuminating the afterlife of the others. He used three dead characters that are punished by being imprisoned into a room together for eternity. He symbolizes the room as a hell in order to represent the real world around us. Their coming into this small hell shows their indispensability to one another. They represent the essential idea of the play that others are torture for us. By emphasizing on the notion of hell being other people, Sartre shows that man's pain, suffering, depression are due to others. By repeating his prominent line 'Hell is Other People', Sartre concentrates on the relation of people that is always conflict; meaning that other people just being annoying. For him, the mere presence of another person will definitely trouble the others due to his interference in private matters. For that reason, Sartre portrays hell as a room with no torture or flames as the real torture is the presence of others. Through concentrating on the nature of man's existence, Sartre can reveal the problems of both man and society as well.


enadakultura ◽  
2021 ◽  
Author(s):  
Tinatin Moseshvili

Each author happily writes about himself, about the difficulties encountered in writing, about literature, - we read in Roland Duhamel's book “The Poet in the Mirror: About Metaliterature” (Dichter im Spiegel: Über Metaliteratur) [Duhamel, 2001]. This is also the case with German-speaking Georgian migrant author Givi Margvelashvili. In a 2009 German-language novel, Givi Margvelashvili in his book “The Kantakt, from the Reading-Life Experiences of a City Writer” (“Der Kantakt, Aus den Lese-Lebenserfahrungen eines Stadtschreibers”), in parallel with his account of his life, experiences and work, shows the mystery of literary fiction and invites the reader into a metafictional game. Literary critic Patricia Waugh, who plays a special role in the study of metafiction, believes metafictional texts are those that deliberately refer to themselves as an artificial creation in order to raise questions about the relationship between fiction and reality. According to her concept, metafictional texts are created by an infinite linguistic game with the world, reality, fiction, narrative [Waugh, 1984]. In the present article we will try to review the novel “The Kantakt, from the Reading-Life Experiences of a City Writer” by Givi Margvelashvili, the main motives, elements or narrative techniques, characteristic of the metafictional literature, which show the metafictional nature of The Kantakt.It should be noted from the very beginning that Givi Margvelashvili's novel “The Kantakt, from the Reading-Life Experiences of a City Writer” is based on the artistic reality of the German writer Kurt Tucholsky’s - “Rheinsberg - A Picture Book for Lovers” (“Rheinsberg - Ein Bilderbuch für Verliebte”). The Kantakt is an intertextual game with a pretext. The latter appears in the work as a book in a book, which is one of the most common motifs in metafictional literature. Because Tucholsky’s work is often found in the Kantakt, the readers cannot forget it, therefore they constantly think about it, and even compare the pheno-text with the pretext. Naturally, there are many passages in the Kantakt in which we recognize intertextual metafiction.An important metafictional event in the novel is the transformation of the main character of the work - the first "City Writer" of the German city of Rheinsberg into a "reader" character. From the "real" world of the "City Writer" - from the second layer of the novel to the fictional world of the book - the first layer (the same as his own consciousness), the "transition" into the imaginary world blurs the line between "reality" and fiction. This is where one of the techniques of metafictional literature comes into play - metalepsis.The metafictionality of the novel is evidenced by the characters in the first layer, who are aware of their fictional existence. The aim of the "reader" is for the main characters of Kurt Tucholsky’s work to realize their fictional essence too. Because of this, he leaves a message to Claire and Wolf, which is written on a blank sheet of the same book the characters belong to: “This is your mirror-book. It accurately describes how you live through readers: everything you think, say and do here, you think, say and do in your reading-life” [Margvelashvili, 2009:461). In the work, the characters are presented as reading-creatures, whose lives depend on the reader and their imagination. The function of the characters also becomes a subject of discussion in the novel: "The characters in the book are committed to reflect the lives of real people, to serve people as a kind of reading-mirror" [Margvelashvili, 2009:200], - we read in Margvelashvili's novel.Based on the fragments of the life and memoirs of the "City Writer” scattered within the work, which coincide with the life and memoirs of Givi Margvelashvili, we can argue about the biographical auto-reflexivity in the work, which is also one of the forms of metafiction. It should also be noted that there are signs of autofiction in the Kantakt.In the Kantakt, as in most metafictional texts, the character, the reader, and the author are repeatedly thematized, as well as the act of writing, narrating, and reading. The language games in the novel also have a metafictional meaning. Auto-reflexive phrases and words reveal the fictional world of the book, through which often even a parallel is drawn between the fictional and the real world. Linguistic issues, including phonology, morphology, syntax, etc., are thematized and discussed in the Kantakt as a metafictional novel.Based on these and other examples discussed in the article, we can conclude that Givi Margvelashvili's “The Kantakt, from the Reading-Life Experiences of a City Writer” is a metafictional novel, revealing the fictitiousness of this work as well as other literary texts in general, primarily the pre-text of “Rheinsberg - A Picture Book for Lovers”.


Author(s):  
Elizabeth Minchin

The epics that are associated with Homer’s name, the Iliad and the Odyssey, emerge from a long tradition of oral song that extends back into the Late Bronze Age. The poems themselves, however, date from the late 8th or early 7th centuries bc. From the perspective of religious belief and religious practice, the society that is described in these epics, like the society of the 8th- and 7th-century Aegean world, is a polytheistic society: the heroes within the epics, like the audiences themselves of that epic tradition, worship not one but a number of gods. The gods of the epics, such as Zeus, Hera, Athena, Apollo, and Aphrodite, are, however, remarkably vivid, in that they have not only been intensely personalized, being endowed with humanlike form and appearance, but also socialized. These gods are portrayed as a family that lives together on Mount Olympus, where they are embedded in a complex web of interpersonal relationships. And yet, despite their divine status, the gods of epic mingle with the race of heroes on earth; indeed, when they choose, they are key players in human affairs. On occasions the gods behave in ways that, to another culture, might appear undignified, ridiculous, or ungodly; but, for the most part, they presented as powerful figures and at times terrible. To turn from theology of belief, as represented in the Homeric epics, to the theology of religious practice, it will become clear from the discussion in this article that the Homeric account of religious practice is different in some respects from the religious practice of the archaic Greek world; what is observable is that the epic tradition has omitted from its account of religious practice a number of elements important to worshippers in the real world, such as divination through the consultation of entrails or rituals of fertility. And a certain poetic stylization of presentation has made some real-world practices less recognizable. More recently there have been fruitful attempts to identify elements of religious belief and practice that can be traced back in time to the wider Bronze Age world. At the same time, too, scholars have reflected on the gods’ role in the epic as participants in and observers of the action.


Sign in / Sign up

Export Citation Format

Share Document