scholarly journals Análisis de una expresión gráfica inédita en la Región de Murcia: Los grabados históricos del Caño del Barracón y de la Torre de Inchola (Alhama de Murcia)

2020 ◽  
pp. 111-142
Author(s):  
Gregorio Rabal Saura ◽  
Gregorio Castejón Porcel

En Inchola, caserío situado en la umbría de la Sierra de Carrascoy, se levantan los restos de una estructura defensiva medieval, llamada Torre de Inchola, y los de una antigua conducción hidráulica conocida como Caño del Barracón. En ambas edificaciones se desarrolla un variado repertorio de signos grabados sobre sus muros, entre los que predominan los que reproducen la forma de herradura. En este trabajo se describe la tipología de los grabados, proponiendo posibles líneas de interpretación histórica y una probable datación de los mismos en el contexto de los inicios de la Edad Moderna en el Reino de Murcia. In Inchola, a hamlet located in the shaded areas of the Sierra de Carrascoy, we find the remains of a medieval defensive structure, called Torre de Inchola, and those of an old hydraulic conduction known as Caño del Barracón. There is a wide collection of signs engraved on the walls of both constructions. The signs reproducing horseshoe shapes predominate. This paper describes the typology of these engravings, proposing different lines of historical interpretation and a likely dating in the context of the beginnings of the Modern Age in the Kingdom of Murcia

1956 ◽  
Vol 9 (1) ◽  
pp. 95-97
Author(s):  
Regin Prenter

Johannes Knudsen: Danish Rebel. The Life of N. F. S. Grundtvig — and Ernest Nielsen: N. F. S. Grundtvig. An American Study. By Regin Prenter. These two books are typically American, but at the same time dependent on the Danish Grundtvigian tradition and recent Danish research on the life and writings of Grundtvig, with which they are both completely familiar. The two books do not contribute anything fundamentally new to the understanding of Grundtvig, but their American background makes it possible for them — especially in the case of Knudsen — to take up an independent attitude towards the divergent interpretations of Grundtvig in Denmark. Knudsens book is a well-written biography, factual and critical, without any hagiographical tendencies. Two concluding chapters of a more systematic nature (on the Church and on the nature of man) seek to show Grundtvig’s significance for the modern age. In his interpretation of Grundtvig Knudsen adopts the point of view that 1832 does not mark any decisively new phase in Grundtvig’s development. The new ideas are latent in the old. Grundtvig’s understanding of man is conditioned by his unterstanding of Christianity; but this includes a high valuation of what is human as the presupposition for what is Christian. Nielsen’s book is planned as a systematic investigation with Grundtvig’s understanding of the reality of the Spirit as its central theme. Its main thesis is that Grundtvig’s view of life is historical in contradistinction to every metaphysical or specualtive interpretation of existence. This point of view is worked out in an interesting way, but one could have wished that the author could have gone more thoroughly into a critical appraisement of this historical interpretation of existence than the very limited space at his disposal has allowed him to do. Both books are very much in sympathy with their subject, and a feature which they have in common is that they see Grundtvig as an ecumenical figure, and for this reason they betray a marked repugnance towards any attempt at a sectarian glorification of Grundtvig. It is much to be desired that these two books may awaken new interest in Grundtvig in America. But in order that this should succeed fully they must be followed by translations of Grundtvig’s writings.


Author(s):  
Simon Morgan Wortham

This chapter concentrates on Fanon’s Black Skin, White Masks, where the Hegelian theme of mutual recognition as the origin of man’s self-consciousness and potential freedom is tested against the complex circumstances of colonialism. Fanon’s idea that the ‘Negro slave’ is recognized by the ‘White Master’ in a situation that is ‘without conflict’ suggests a possibly double, or self-resistant, meaning: the colonial situation after slavery ushers in something like a phony war; but also colonialism’s historical interpretation is not exhausted by the Hegelian master-slave logic. Through this double possibility of the colonial, one wonders whether after Hegel it is historical interpretation or the historical process itself that has gone awry. Such dynamic tensions suggest an impossibly divided dialectics at work throughout Fanon’s corpus. The section of Fanon’s ‘The Negro and Recognition’ devoted to a critique of Adler points to an earlier footnote in Black Skin, White Masks which offers a lengthy engagement with Lacan, allowing us to reread the politics of racial difference into the scene of the Lacanian mirror-stage. Here, the resistant ‘other’ of psychoanalysis unlocks the possibility of another ‘politics’ capable of addressing, by better recognising, some of its most significant impasses.


2019 ◽  
Vol 7 (11) ◽  
pp. 18
Author(s):  
Dr. Indu Goyal

Marriage is an important thing in the life of a woman. The importance that our society attaches to marriage is reflected in our literature and it is the central concern of Shashi Deshpade’s novels. In our society where girl learns early that she is ‘Paraya Dhan’, and she is her parents’ responsibility till the day she is handed over to her rightful owners. What a girl makes of her life, how she shapes herself as an individual, what profession she takes up is not as important as whom she marries. Marriage is the ultimate goal of a woman’s life. This paper attempts to probe into the problems of marriage through the protagonists of her novels where one enjoys the freedom of marriage and the other accepts the traditional marriage. Shashi Deshpade highlights the problems of marriage faced by middle-class people in finding suitable grooms for their daughters. This problem is well-illustrated through the characters of her novels. Since the girl’s mind over her childhood is tuned that she is another’s property, she tries to attach a lot of importance to it. it is indeed a tragedy that even in the modern age, Indian females echo the same sentiment where it was marriage which mattered most of them but not to the men. It is a beginning of females sacrifices in life that marriage brings to her. Shashi Deshpande encourages her female protagonists to rise in rebellion against the males in the family matters, instead she wants to build a harmonious relationship between man and woman in a mood of compromise and reconciliation.  


IJOHMN ◽  
2016 ◽  
Vol 2 (2) ◽  
pp. 4
Author(s):  
Abhishek Verma

In the modern age of globalization and modernization, people have become selfish and self-centered.  Feeling of sympathy and kindness towards poor people have almost bolted from the hearts of those who have richly available resources.  They leave needy people running behind their luxurious chauffer-driven cars.  Poor and marginalized people keep shouting for help for their dear ones but upper class people trying to show as if they did not hear any long distant sound crept into their eardrums.  This trauma, agony, pain and sufferings is explored in the novel, The Foreigner.


2010 ◽  
Vol 55 (1) ◽  
pp. 69-89
Author(s):  
Katharina Münchberg

Die Kunst der Moderne, insbesondere die Lyrik, entwickelt eine eigene ästhetische Konzeption der Bewegung, die mit der klassischen Vorstellung der Bewegung als räumlicher Veränderung eines Körpers in der Zeit bricht. Baudelaires À une Passante, Rimbauds Bateauivre und Paul Valérys Le Cimetière marin sind drei paradigmatische Texte der französischen Moderne, in denen Bewegung als zeiträumliches Kontinuum reflektiert und in der Dynamik der Sprache materialisiert wird. Die moderne Kunst, so erweist sich, ist selbst Bewegung und stiftet Bewegung. Sie wird zu einer Kunst des Werdens, nicht der Substanz, zu einer Kunst der reinen sinnlichen Wahrnehmung, nicht des Begriffes, zu einer Kunst der diskontinuierlichen Erlebnisse, nicht der Erfahrung.<br><br>The art of the modern age, particularly the lyric poetry, develops an own aesthetic conception of the movement which breaks with the classic idea of the movement as a spatial change of a body in time. Baudelaires À une Passante, Rimbauds Bateau ivre and Paul Valérys Le Cimetière Marin are three paradigmatic texts of the French modern age, in which movement is reflected as a time-space-continuum and materialized in the dynamic of language. Modern art is itself movement and causes movement. It becomes an art of the development, not sub- stance, an art of pure sensory perception, not concept, an art of discontinuous adventures, not experience.


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