A history of American literary journalism: the emergence of a modern narrative form

2001 ◽  
Vol 38 (09) ◽  
pp. 38-4905-38-4905
Author(s):  
Jesse Schotter

The first chapter of Hieroglyphic Modernisms exposes the complex history of Western misconceptions of Egyptian writing from antiquity to the present. Hieroglyphs bridge the gap between modern technologies and the ancient past, looking forward to the rise of new media and backward to the dispersal of languages in the mythical moment of the Tower of Babel. The contradictory ways in which hieroglyphs were interpreted in the West come to shape the differing ways that modernist writers and filmmakers understood the relationship between writing, film, and other new media. On the one hand, poets like Ezra Pound and film theorists like Vachel Lindsay and Sergei Eisenstein use the visual languages of China and of Egypt as a more primal or direct alternative to written words. But Freud, Proust, and the later Eisenstein conversely emphasize the phonetic qualities of Egyptian writing, its similarity to alphabetical scripts. The chapter concludes by arguing that even avant-garde invocations of hieroglyphics depend on narrative form through an examination of Hollis Frampton’s experimental film Zorns Lemma.


1988 ◽  
Vol 22 (3) ◽  
pp. 593-606
Author(s):  
John Villiers

The numerous and voluminous reports and letters which the Jesuits wrote on the Moro mission, as on all their missions in Asia, are perhaps of less interest to us now for what they reveal of the methods adopted by the Society of Jesus in this remote corner of their mission field or the details they contain about the successes and failures of individual missionaries, than for the wealth of information they provide on the islands where the Jesuits lived and the indigenous societies with which they came into contact through their work of evangelization. In other words, it is not theprimary purpose of this essay to analyse the Jesuit documents with a view to reconstructing the history of the Moro mission in narrative form but rather to glean from them some of the informationthey contain about the social and political conditions in Moro during the forty years or so in the sixteenth century when both the Jesuit missionaries and the Portuguese were active in the regio Because the Jesuits were often in close touch with local rulers and notables, whether or not they succeeded in converting them to Christianity, and because they lived among their subjects for long periods, depending upon them for the necessities of life and sharing their hardships, their letters and reports often show a deeper understanding of the social, economic and political conditions of the indigenous societies and, one suspects, give a more accurate and measured account of events and personalities than do the official chroniclers and historians of the time, most of whom never ventured further east than Malacca and who in any case were chiefly concerned to glorify the deeds of the Portuguese and justify their actions to the world.


1975 ◽  
Vol 25 ◽  
pp. 137-156 ◽  
Author(s):  
P. M. Kennedy

Yet another survey of the much-traversed field of Anglo-German relations will seem to many historians of modern Europe to border on the realm of superfluity; probably no two countries have had their relationship to each other so frequently examined in the past century as Britain and Germany. Moreover, even if one restricted such a study to the British side alone, the sheer number of publications upon this topic, or upon only a section of it like the age of ‘appeasement’, is simply too great to allow a compression of existing knowledge into a narrative form that would be anything other than crude and sketchy. The following contribution therefore seeks neither to provide such a general survey, nor, by use of new and detailed archival materials, to concentrate upon a small segment of the history of British policy towards Germany in the period 1864–1939; but instead to consider throughout all these years a particular aspect, namely, the respective arguments of Germanophiles and Germanophobes in Britain and the connection between this dialogue and the more general ideological standpoints of both sides. In so doing, the author has produced a survey which remains embarrassingly summary in detail but does at least attempt to offer a fresh approach to the subject.


Author(s):  
Alexis Lothian

Old Futures traverses the history of imagined futures from the 1890s to the 2010s, interweaving speculative visions of gender, race, and sexuality from literature, film, and digital media. Centering works by women, queers, and people of color that are marginalized within most accounts of the genre, the book offers a new perspective on speculative fiction studies while reframing established theories of queer temporality by arguing that futures imagined in the past offer new ways to queer the present. Imagined futures have been central to the creation and maintenance of imperial domination and technological modernity; Old Futures rewrites the history of the future by gathering together works that counter such narratives even as they are part of them. Lothian explores how queer possibilities are constructed and deconstructed through extrapolative projections and affective engagements with alternative temporalities. The book is structured in three parts, each addressing one convergence of political economy, theoretical framework, and narrative form that has given rise to a formation of speculative futurity. Six main chapters focus on white feminist utopias and dystopias of the nineteenth and twentieth centuries; on Afrofuturist narratives that turn the dehumanization of black lives into feminist and queer visions of transformation; on futuristic landscapes in queer speculative cinema; and on fan creators’ digital interventions into televised futures. Two shorter chapters, named “Wormholes” in homage to the science fiction trope of a time-space distortion that connects distant locations, highlight current resonances of the old futures under discussion.


2018 ◽  
Vol 4 (6) ◽  
pp. 43-68
Author(s):  
Isabel Soares

Norman Sims foi o primeiro palestrante principal das conferências da International Association for Literary Journalism Studies. Tido como um dos maiores especialistas sobre jornalismo literário, é um nome basilar no que toca esse gênero. Porém, é também um homem multifacetado com uma paixão pela canoagem e pela escrita sobre a história da canoa no continente norte-americano. O seu legado tem influenciado várias gerações de pesquisadores e acadêmicos que se dedicam ao jornalismo literário, também denominado jornalismo narrativo.   PALAVRAS-CHAVE: Norman Sims; jornalismo literário, jornalismo, IALJS, Estados Unidos.     ABSTRACT Norman Sims was the first keynote speaker of the conferences held by the International Association for Literary Journalism Studies. Renowned as one of the greatest specialists in literary journalism, his is an inescapable name when it comes to that journalistic genre. He is also a man of multiple interests with a passion for canoeing and a writer about the history of North-American canoes. His legacy has influenced many generations of researchers and academics dedicated to the study of literary journalism, also known as narrative journalism.   KEYWORDS: Norman Sims; literary journalism; journalism; IALJS, United States of America.     RESUMEN Norman Sims fue el primer orador principal de las conferencias celebradas por la Asociación Internacional de Estudios de Periodismo Literario. Reconocido como uno de los mejores especialistas en periodismo literario, el suyo es un nombre ineludible en lo que respecta a ese género periodístico. También es un hombre de múltiples intereses con una pasión por el piragüismo y un escritor sobre la historia de las canoas norteamericanas. Su legado ha influido en muchas generaciones de investigadores y académicos dedicados al estudio del periodismo literario, también conocido como periodismo narrativo.   PALABRAS CLAVE: Norman Sims; periodismo literario; periodismo; IALJS, Estados Unidos.


Author(s):  
Theodore Martin

Time is not a strictly literary category, yet literature is unthinkable without time. The events of a story unfold over time. The narration of that story imposes a separate order of time (chronological, discontinuous, in medias res). The reading of that narrative may take its own sweet time. Then there is the fact that literature itself exists in time. Transmitted across generations, literary texts cannot help but remind us of how times have changed. In doing so, they also show us how prior historical moments were indelibly shaped by their own specific philosophies and technologies of timekeeping—from the forms of sacred time that informed medieval writing; to the clash between national time and natural history that preoccupied the Romantics; to the technological standardization of time that shaped 19th-century literature; to the theories of psychological time that emerged in tandem with modernism; to the fragmented and foreshortened digital times that underlie postmodern fiction. Time, in short, shapes literature several times over: from reading experience to narrative form to cultural context. In this way, literature can be read as a peculiarly sensitive timepiece of its own, both reflecting and responding to the complex and varied history of shared time. Over the course of the 20th century, literary time has become an increasingly prominent issue for literary critics. Time was first installed at the heart of literary criticism by way of narrative theory and narratology, which sought to explain narrative’s irreducibly temporal structure. Soon, though, formalist and phenomenological approaches to time would give way to more historically and politically attuned methods, which have emphasized modern time’s enmeshment in imperialism, industrial capitalism, and globalization. In today’s critical landscape, time is a crucial and contested topic in a wide range of subfields, offering us indispensable insights into the history and ideology of modernity; the temporal politics of nationalism, colonialism, and racial oppression; the alternate timescales of environmental crisis and geological change; and the transformations of life and work that structure postmodern and postindustrial society.


2020 ◽  
Vol 5 (1) ◽  
pp. 62-88
Author(s):  
Francesca Declich

Abstract Before the exponential diffusion of modern video broadcasting media, the history of forced migrations within Africa was mainly transmitted through the spread of individual and collective memories. Filming, instead, agglomerates memories and images by producing new overarching and often convincing interpretations of the past. This article describes how and why a documentary video on slavery in the Indian Ocean was produced and the reasons behind its narrative form. Stemming from the urge of people regarded as descendants of slaves to have their ancestral dances documented as proof of their origins, this documentary is the result of a long-range ethnographic encounter spanning time and space from the Juba River in Somalia to Malawi and the Niasa region of Mozambique. It was only audiovisual equipment like video cameras and computers that made such an amazing encounter possible.


1983 ◽  
Vol 29 (1) ◽  
pp. 129-134 ◽  
Author(s):  
Richard Bauckham

In a previous article, ‘Synoptic Parousia Parables and the Apocalypse’, I discussed certain features of the tradition-history of three parousia parables: the Thief (Matt. 24. 43 f. par. Luke 12. 39 f.; Gosp. Thomas 21 b, 103), the Watching Servants (Luke 12. 35–38; cf. Matt. 24. 42; Mark 13. 33–37;Gosp. Thomas 21 b, 103), and the Servant in Authority (Matt. 24. 45–51 par. Luke 12. 42–48). In the cases of the Thief and the Watching Servants, there is remarkably good evidence outside the Gospels for the popularity of these parables in the early church (1 Thess. 5. 2; 2 Pet. 3. 10; Rev. 3. 3, 20; 16. 15; Did. 16. 1), and on the basis of this evidence, as well as the Gospels, I suggested that the forms in which these parables and allusions to them occur can best be explained by a process of ‘deparabolization’, in which the narrative form of a parable is partly or wholly replaced by more direct application of the imagery of the parable to the hearers or readers, as metaphor or simile. Both because of their extensive use in early Christian paraenesis and because of their amenable subject-matter, the parables of 130 the Thief and, especially, the Watching Servants were subject to considerable deparabolization.


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