Suchergebnisse

In this article we draw upon religious sermons, poetry and first-person accounts to show how rural Sri Lankans used localized meanings of security and sacrifice to mobilize against a project of national development. Using Victor Turner's concept of social drama and the idea that state officials and citizens relate as audiences of each others' actions, we bring the methodological lens of performance to the study of citizenship, development, and legitimacy. The authors find that people's attempt to transform everyday meaning into legitimate meaning forms a profound kernel in the process of making of state—society relations.

Market forces privilege the translation of English fiction and poetry into other languages, and thus pose a danger for the accumulation of capital in the form of literature. A variety of source languages in translations makes literary capital more valuable as such. Further, the importance of writing in English in order to reach a world audience lowers the pool of talent capable of contributing to literature. The paper starts with a model of the world publishing market that explains why the dominant language acquires a disproportionate share of translations. Then the reasoning proceeds from theory to the empirical evidence.

The main aim of this article is to show through a brief recount of the history of rap in Tanzania the social and political contents of Tanzanian hip-hop songs, mentioning the characteristics of the messages and their impact on Tanzanian youth. This article also remarks on the local elements, beside the use of Swahili language, contained in Tanzanian rap that are inherited from Swahili precolonial poetry. Finally, it gives several examples of the social and protest contents in songs of remarkable Tanzanian hip-hop artists, such as Mr. II, Professor Jay and Wagosi wa Kaya.

This article explores society, religion and identity in the poetry of a 19th-century woman poet of Punjab. Widely regarded as the first woman poet of Punjab, Peero wrote her autobiography in verse. In the process, she transcended the individual limits set by her condition and moved to a general exposition of the position of women in Punjabi society. Subsequently, she built a critique of the exploitative nature of the society: her critique was to focus on three major religions, Islam, Hinduism and Sikhism, as all of them made claims and counter-claims of equality in their discourses.

This article examines largely neglected evidence for women's education in Irish saints' Lives and integrates it with findings from other medieval Irish texts, such as chronicles, devotional works and poetry. The sources attest that education was available to at least some girls and women under male and female teachers in mixed and single–sex schools from the earliest days of the Irish church until the mid–fifteenth century. Their history points to the power, agency and authority open to medieval Irish women and the respect, affection, and admiration their brothers felt for them.

This article analyses seventeenth–century pornographic literature and popular ballads to explore alternative representations, and hence interpretations, of female same–sex desire than those presented by either early modern legal, medical and religious discourse in which the image of the tribade predominates, or the homoerotic prose and poetry of female writers. It argues that early modern culture was not limited to interpreting sexual acts between women as the result of either a physical abnormality (clitoral hypertrophy) or the desire to live as a man, and thence to take on his sexual as well as social role.

Introduction: Ovid's Fasti presents many challenges to the reader: its subject matter, the festivals and anniversaries of the Roman year, is less immediately accessible than much of Ovid's poetry; and unlike his earlier works, where familiarity with the literary context provides plenty of material for literary criticism, the Fasti is in constant dialogue not just with literature but also with the fabric of Rome – its myths and monuments, its rituals and politics. As such, the Fasti more than many texts requires an awareness of its social, historical and religious context to be fully appreciated.

Munro uses the natural garden as a means of understanding shifts in space & time &, thus, the current disorganization in contemporary institutional life. Classical & romantic landscapes are explored. Incorporating literature & poetry, Munro concludes that clarity was never the goal of either landscape. However, it is argued that clarity is becoming a modern sublime. Munro concludes that against the fetish of clarity, gardens embody a solidity that can ground thinking. The displacement of formal knowledge is linked with the contrasting classical project of learning. Romantic conceptions of reality as transmitted through individual experience are presented. 44 References. J. Backman

In 1885 a small group of men began to meet regularly in Bolton, England, to discuss the poetry of Walt Whitman. They thought that Whitman's writings could provide the basis of a new religion, as well as offering spiritual guidance for the people in an age of mass politics. Intense friendships developed between some of the group as well as an interest in the nature of homosexuality. In order to explain their own quasi‐homosexual attachments, they created a new understanding of spiritual love and of an alternate self. These ideas influenced and were influenced by the work of Edward Carpenter.

Personal experiences traveling through the war zones of the former Yugoslavia, 1992-2000, are recounted to support literary notions about the role of "force" in human history. The devastation of these regions demonstrates the hideous power of force, but also its strength, as revealed in the voices of the women who continue to live in these war-ravaged regions, who demonstrate the "force of the imagination.the poetry" in their lives as they struggle to survive. Conversations with women in refugee camps, rape victims, a homeless poet, & an architect who refuses to leave her bombed-out flat in Sarajevo are recounted. K. Hyatt Stewart

It is only through the duality of the `masculine' and the `feminine' that the `human' finds full realization. Pope John Paul II See the power of national emblems. Some stars, lilies, leopards, a crescent, a lion, an eagle, or other figure, which came into credit, God knows how, on an old rag of bunting, blowing in the wind, on a fort, at the ends of the earth, shall make the blood tingle under the rudest or the most conventional exterior. The people fancy they hate poetry, and they are all poets and mystics! Ralph Waldo Emerson

WHAT CESAIRE ARTICULATES IN "DISCOURSE," AND MORE EXPLICITLY IN HIS LETTER TO THOREZ, DISTILLS THE SPIRIT THAT SWEPT THROUGH AFRICAN INTELLECTUAL CIRCLES IN THE AGE OF DECOLONIZATION. THIS PERVASIVE SPIRIT WAS WHAT NEGRITUDE WAS ALL ABOUT THEN; IT WAS NEVER A SIMPLE MATTER OF RACIAL ESSENTIALISM. THIS ARTICLE ARGUES THAT "DISCOURSE" WAS NEVER INTENDED TO BE A ROAD MAP OR A BLUEPRINT FOR REVOLUTION. IT CALLS IT POETRY AND THERFORE REVOLT. IT THEN ARGUES THAT WHILE PEOPLE NEED TO OVERTHROW ALL VESTIGES OF THE OLD COLONIAL ORDER, DESTROYING THE OLD IS JUST HALF THE BATTLE.

This third and final part of a summary of post-Zionist critique follows the manifestations of new ways of looking at Israeli history and the "other" in film, theater, novels, music, and poetry. Cinema has the greatest potential for influencing the public and has gone further than the other media in challenging traditional views. The author concludes that the cultural products that have seriously transcended the Zionist narrative and its negative portrayal of the Arabs remain outside the Israeli canon and have limited impact, though the groundwork has been laid for what is clearly a growing trend.

This essay complicates the notion that the German Wars of Liberation brought about renewed conservatism regarding the gender stereotypes that restricted women to their "natural" calling in the domestic realm. An examination of homosocial bonding in Theodor Körner's patriotic poetry leads to an analysis of Caroline de la Motte Fouqué's novels about the French Revolution, and Henriette Frölich's Virginia, oder die Kolonie von Kentucky . Although the two women writers differ sharply in their political viewpoints, both use their fiction to explore the limits of permissible behavior for women and to intervene into the public sphere. (TK)

The Safavids evolved from a Sufi order (1301) into a messianic movement (1447) before they finally established their imperium with world-conquering aspirations (1501). Isma'il, the first pīr (spiritual guide) of the Safavid order to assume the political role of shah, claimed to be the reincarnation of a host of prophets and kingly heroes from Iran's cultural past. "Prostrate thyself! Pander not to Satan! Adam has put on new clothes, God has come," writes Isma'il in his poetry (Divan), composed as he, together with his adepts, the Qizilbash (Redheads), conquered Iran and Iraq (1501-13).