Literature

The authors of the volume ('From May ’68 to November ’89: Transformations of the World, Literature, and Theory') intervene in the study of the student movement’s “rehearsal” for a world revolution and its afterlife in the 1980s and 1990s by addressing two hitherto neglected aspects – the literary and the peripheral. They consider the roles played by the (semi-)periphery of the modern world-system, on the one hand, and modernist literature and theory, on the other, in transforming the existing world order in the fields of culture, politics, economy, and everyday life. How were critical theory and neo-avant-garde literature in the world, in Slovenia, and in Yugoslavia intertwined with the student protest that advocated the transformation of the capitalist world-system and its socialist counterpart? The monograph focuses on the processes that connected the events of 1968 and 1989 in the social, literary, and theoretical spheres in the sign of continuity and turning points, and at the same time defined our contemporary world.

In his inaugural opening speech at the Frankfurt Book Fair in 2007, the Catalan writer Quim Monzó first says that, instead of delivering a speech, he is going to tell the audience a story, and then talks about what he thought when he was asked to give the opening speech. Although he seems to talk but about himself and his interior monologue, he leads us through the history of Catalan language, culture and literature. If we take a closer look at how Quim Monzó delivers the speech - or, as he puts it, tells the story - we can discover features of different literary genres mixed together to create a new form of artistic expression - which is also a very Catalan thing to do if we think of avantguardists like Salvador Dalí and Joan Miró. Quim Monzó thus transforms a text type known as empty, shallow and merely formal into a deep, substantial piece of literature. -
I would like to thank Laura Vilardell Domènech for her inspiration and revision.

John Skelton is a central literary figure and the leading poet during the first thirty years of Tudor rule. Nevertheless, he remains challenging and even contradictory for modern audiences.

This book aims to provide an authoritative guide to this complex poet and his works, setting him in his historical, religious, and social contexts. Beginning with an exploration of his life and career, it goes on to cover all the major aspects of his poetry, from the literary traditions in which he wrote and the form of his compositions to the manuscript contexts and later reception. Contributors: Tom Betteridge, Julia Boffey, John Burrow, David Carlson, Helen Cooper, Elisabeth Dutton, A.S.G. Edwards, Jane Griffiths, Nadine Kuipers, Carol Meale, John Scattergood, Sebastian Sobecki, Greg Waite

No matter whether it comes by divine wrath, nuclear war, climate change, zombies, a pandemic or by machines rebellion: the apocalypse will be urban. Cities are at the same time the most complex and valuable creation of our civilization, but also one of the most vulnerable environments to inhabit during an apocalyptic crisis. However, can they also be the key to our salvation? Either a fictional or part-real apocalypse, the delirium of destination has been a constant in many societies, but nature does not negotiate and with more than 50% of the world population living in cities, the current pandemic located them as main subjects in a real-time experiment of values collapse. What made some cities so resilient while others suffered the most impact? Just within weeks, South Korea shifted the world’s attention from its Parasite (2019) film’s satirical criticism on urban social inequality, to detecting its first COVID-19 infection and soon becoming the most affected territory outside China, to end up as one of the top success references on how to confront a crisis of this magnitude especially through the use of urban infrastructures, smart systems and efficient governance tools. But Korean cities were not new to the idea of fighting a ―world-ender‖ enemy; from the North Korean war threat, to natural disaster stories such as Haeundae (2009), infection chaos in Gamgi (2013), to zombies invasion on Train to Busan (2016), Kingdom (2019), and Peninsula (2020), the increasing trend on catastrophic narratives has evolved though Korean culture beyond just entertainment, to become an open source to explore human reactions under extreme circumstances, our capabilities and reasons to survive. This presentation aims to explore the Korean vision on apocalypses and how its cities may have a valuable approach for planning our new world especially in the fight against inequality

ALREADY LIVE ON AMAZON , buy now this ebook of methods from the world’s best in 63 professions. PEERLESS PRACTICAL TESTED not fact pile “literacy” but procedure literacy!!  Essential for parenting and leading by us all. BUT TOUGH for these methods come from the world’s best——they are not at all the way you now operate & the way I now operate—— they are a leap beyond us! Dozens of my former students have built profitable 10 year plus old consultancies based on single methods of the 100 methods in this book. There is no gigantic global corporation you cannot become VP or CEO of by riding just two or three of these 100 methods——nothing more than that is needed to get to the top. But i warn you—Each method in this book will require deep abiding changes in how you view things, value things, and what you aim for, plus, how you do and implement. The rewards are huge however and immediate! The book is extremely well ordered so you can study any method in any order without getting lost. Each method came from those at the top of 63 fields via being most effective BUT WITH added bits from other eminent ones doing something very similar but slightly better in this or that respect.  No one expert’s way of work was as good therefore in every detail as EACH of this ebook’s 100 methods. Rise above the tops of every field using this ebook!  Magic power!

The subject of semiotics is not to answer the questions such as what does the text says, who says the text, or what are the possible external— societal, individual, and historical—effects on the text. Instead, it is mainly interested in how signs are created, how they are articulated with each other to create the meaning in the text, and in what ways the meaning is created in different semantic layers within its system. The study necessitates focusing on the relations of the formative elements in the text which leads us to reach the narrative syntax that makes it possible to observe the underlying structures in different semantic strata of the text. Moreover, the approach helps us to analyze the meaning production process, as well as to observe the ways of the articulation process of meaningful items with each other to create the whole text.  The main purpose of this study is to figure out the semantic organization of George Orwell’s Nineteen Eighty-Four narrative within the scope of Greimas's semiotic trajectory.

Prólogo de Carlos Blanco Pérez ❖ Muerte, mortalidad e inmortalidad derraman su esencia en el crisol de la mundana vida humana; horrores que nos arrojan a soñar, leer y escribir. Los libros filosóficos, literarios y poéticos aparentan ser creaciones estáticas que rescatan vivencias delicadas. Sin embargo, esas obras viven, poseen vida propia, y en cada hoja y cada palabra hay tiernos gestos de almas que desean ser acariciadas por ojos hambrientos de letras. Según nos revela Carlos Blanco, el libro del escritor malagueño es «un despliegue de sensibilidad, un canto al hermanamiento entre filosofía y poesía que lo convierte en un intento inspirador de fusionar el pensamiento con el arte». El subtítulo Crisálidas de cristal, que designa la forma larval del pensamiento joven del autor, sugiere una frágil metamorfosis respecto a los presagios confesados en su primera obra. En cada página, «uno tiene la sensación de que está leyendo un poema, rítmico, cadencioso, aderezado con palabras de hermosura diáfana que envuelven al lector en una crisálida de pureza y dulzura».

Arts-based Education in Outdoor Learning is a compendium of artistic endeavour created for the purposes of learning. The contents stem mainly from teaching BA undergraduate Outdoor students at the University of Central Lancashire in Preston, UK, showcased here to promote critical discussion on Outdoor issues and foster pedagogical progress wherever that may be found. This introduction outlines the structure of the book, which also illuminates the plan of teaching that has brought about such a vibrant collection of chapters. The ethos of my educational mission has been for students to become philosophical about things, ‘having ideas’ with a view to making a comment about some state of affairs in the Outdoors. With a nugget of an idea latched on to, fuelled with some passion, the next step was to transform that idea into some physical presence through an artistic medium; shape it. Thereafter, the academic task was to polish and present the artwork with a supporting chapter, in order to communicate their idea to the world; share it. The creation of art in this context was always a means to an educational end, the artworks being an impressive by-product from this experience – but now the artworks are leading the show, representing the style of education we enjoyed. It seems worth mentioning at the outset, that all the Outdoor students I have taught are not artists, they are climbers, canoeists and mountaineers. They never came to university to do or study art and nor did I teach them as such. If I have done anything, it was to free up the possibility of thinking slightly differently about topics they chose, and then equip them with some basic artistic tools to play with those ideas. As a result, I discovered a huge increase in student confidence and a palpable increase in enjoyment of learning, as much for me as their teacher as for them. In effect, what I did was invite into my classroom a raft of untapped talent in thinking and learning that suddenly had a place in their university degrees.

"This publication presents the first study of the defining features of Psellos' Chronographia, written in the 11th century.
Character is the single most important feature of the Chronographia written by Michael Psellos (1018-1081?). It is an historical account of the events at court from the time of Basil II (986-1025) to Michael VII Doukas (1071-1078) with the insight of someone whose career developed within the imperial court and his unsurpassed eye for details of personality was enlightened by his intellectual interests. During his lifetime, Psellos was considered the forefront of philosophical studies in the capital and therefore was named consul of philosophers (ὕπατος τῶν φιλοσόφων) in 1047 and he credited himself with reintroducing Plato on the cultural scene of Constantinople. It was his attractive manner of speech which led him to remain in the emperor’s presence and his rhetorical ability also plays an important role in the Chronographia, especially when he emphasizes or fabricates events to justify his understanding of a person’s mind. Many have employed Psellos’ Chronographia for its value in shedding light on historic events, itself important, though it often neglects the fact that Psellos’ historiography is not based on factual details to explain multiple causes for events, but seeks to attribute blame or merit to the personality of the ruling emperor."

I have held this book back many years.  It is now time for it to see the light of day (being part of the larger work, A Great And Terrible Love:  A Visionary Journey from Woodstock’s Sorceries to God’s Paradise).  With the gained perspective of years it needed some adding to.

Of course for a Poet to stand among the people of Israel—that Israel which cleaves to its King, Messiah, as well the children of that apostate Jewry who spurned Him—and speak truly to both camps without fear of man, this must needs be—simultaneously—an act of war and of love.  The prophetic office in Israel closed when the last prophet, John son of Zebedee (Matthew 10:2), finished writing the apocalyptic vision and prophecy given him around 95 CE—the culmination of all Old and New Covenant prophecy—so what I write is not “immediate” prophecy given me, yet as a student of prophecies the prophetic word of those who came before us is in my mouth.  Paul the apostle of Messiah put it like this, “For who hath known the mind of the Lord, that he may instruct him?  But we have the mind of Christ” (1 Corinthians 2:16), and John was instructed by the angel, “the testimony of Jesus is the spirit of prophecy” (Revelation 19:10).  The word of our prophets is precious to us who heed them.

I say this is war because of the tearing down of spiritual/intellectual strong holds many have invested their lives building and defending.  To err in this area of theology and vision allows actual blood to be spilled, much blood, precious blood.  We Jews know this first hand, the Arabs also.  But the Christian—and some of the Jewish—West do not; it mostly just sits in its easy chairs in front of the TV and drinks in the fruit of its unseeing.  A storm coming will turn these chairs over.

I do not know how many of my own family have perished because of the blind and blinding rabbinate, and when I say “perished” I mean in the prophesied Gehenna of eternal Hell, so this is no idle theology with me, and I mean it to be war, that the falsity plaguing my people may be challenged on the world stage, what I call, “Apocalypse Field, global arena of consciousness”.  Will my opponents resort to the old tricks of murder, slander, and lies?  What do I care, for I am given a heart and tongue to speak by Him who is Lord of poets, and there could be no power against me were it not given from above, so I will bear this testimony and love not my life even if it be unto the death.  I mean to cut down the lies and hatred that have cost the eternal lives of so many Jews I cannot count them.

What I say is in accord with both the Old Covenant (Tanakh) and the New Covenant Scripture (B’rit Chadashah), despite the opposition of some, both Christians and Jews.  These things impact the wider world also, as Gentile believers in Yeshua (Jesus) our Messiah are grafted into the spiritual faith of Israel, from which flows the river of eternal life to all nations—the ancient promise to Abraham fulfilled.

Mark you, the poet’s pen is not filled with lifeless ink.  It is a sword of the Spirit of YHWH, and His vessel.  It is among the foremost weapons of the Apocalypse—if so be it have the wind of Heaven filling its sails, and speeding its missiles, even as Heaven’s power sped David’s stone into the brain of the giant.

Che posto occupavano gli animali nell’antichità? Come noi oggi, anche i Greci e i Romani avevano a che fare con cani, cavalli, galline; avevano allevamenti, vivari, acquari, e adottavano pratiche zootecniche. Amavano i loro animali da affezione, mentre ne uccidevano altri e li mangiavano (magari dopo averli sacrificati in onore di una divinità). Conoscevano e usavano animali selvatici o feroci, o esotici come elefanti e pappagalli. Non mancavano, nel loro immaginario, creature aliene che si credeva popolassero paesi lontani, come l’India e l’Etiopia, patrie dei manticora, dei cinocefali e dei grifoni. Quello che per noi sono i dinosauri per loro erano i ciclopi, i pegasi, le chimere, gli uomini-toro. Un affresco suggestivo che restituisce per intero l’esotismo di un mondo scomparso.

The purpose of this research is to explore the romantic identity of John Keats; who belongs to the second wave of romantic period. Romanticism; which paves the way to Art, Literature and Intellectuality to flourish; is undoubtedly one of the most inspirational movements occurred in the 18 th century.

This essay reconsiders the role of subjectivity and spectatorial remove in the experience of the sublime:

'Like a figure on the shore gazing out to sea, the sublime is, to the subject, an incredible spectacle so far removed as to be safe. In that removal is the tendency to confuse the source of sublimity, attributing it to the spectacle, as in William Falconer’s The Shipwreck (1762), rather than to the viewing subject whose terror stems from the forced comprehension of the frailty and inconsequentiality of its existence. Considering the coexistence of pleasure and terror in the experience of the sublime, the subject’s terror must be reconciled with corresponding pleasure, which is evident in the redemption structure of The Rime of the Ancient Mariner (1798) where truly sublime experience is not found in the whirling waters of the ocean, but in the meeting of the humbled soul with the divine.'

The early Middle Ages provided twentieth-century poets with the material to reimagine and rework local, religious, and national identities in their writing. Poet of the Medieval Modern focuses on a key figure within this tradition, the Anglo-Welsh poet and artist David Jones (1895–1974), and represents the first extended study of the influence of early medieval culture and history from England on Jones and his novel-length late modernist poem The Anathemata (1952). Drawing on unpublished archival material including manuscripts, sketches, correspondence, and, most significantly, the marginalia from David Jones’s Library, Poet of the Medieval Modern reads with Jones in order to trouble the distinction we make between poetry and scholarship. Placing this underappreciated figure firmly at the centre of new developments in modernist and medieval studies, Poet of the Medieval Modern argues that Jones uses the textual and material culture of the early Middle Ages—including Old English prose and poetry, Anglo-Latin hagiography, early medieval stone sculpture, manuscripts, and historiography—to re-envision British Catholic identity in the twentieth-century long poem. At a time when the Middle Ages are increasingly weaponized in far-right and nationalist political discourse, the book offers a timely discussion of how the early medieval past has been resourced to both shore up and challenge English hegemonies across modern British culture.

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In the municipality of Temixco, State of Morelos, there is a Nahuatl and a Spanish version of a tale of the Devil and the Jumil Hill. That folktale could be judged a fantastical or a wonder tale, but when we carefully examine its context and mode of production, we realize of that tlahtolli belongs to an oral tradition that makes a different sense to this tale-type, nearer to religious, social and realistic tale. It is a narrative made by collectivity whose aim is raising awareness of the threats that the community suffered and its responsibility for creating a cohesive, harmonious and sustainable place between the human beings and the noumenic-natural environment

What we know today as literature began as oral tales told in small hunter-gatherer bands. Several lines of evidence indicate that storytelling has long been an integral part of human experience. Our species, Homo sapiens, emerged around 200,000 years ago, at which point language was firmly in place. The recent finding that 85% of nighttime conversation among San foragers is dedicated to the recounting of stories and myths attests to the prominence of this activity in modern and—by implication--ancestral hunter-gatherer life. Unfortunately, behavior doesn’t fossilize, so we don’t have access to the stories told by our ancestors. However, thanks to texts collected by early anthropologists and extant oral traditions kept alive by dedicated tribal elders, we have a good sense of what storytelling was like in recent foraging groups. Due to contact with industrialized state societies and access to Western goods, recent forager life differs somewhat from that of our ancestors; however, their story traditions date to a time when they lived in small, nomadic or semi-nomadic bands and made their living by hunting and gathering. Thus, these traditions are the product of an existence that was very similar to that of early humans—a life without agriculture, social stratification, economic specialization, motorized transport, telecommunication, or modern medicine. For this reason, research on modern foraging peoples is seen as a valuable tool for reconstructing the hominid past. Similarly, the oral traditions of ethnographically documented foragers provide a model of storytelling in ancient environments....

Despite being recognized as one of the greatest playwrights of all time, Shakespeare is well known to have many problematic relationships to power that are extended into his texts. One example of this is patriarchy and his portrayal of women, and lack thereof. The Tempest is an example of this through Shakespeare's near total exclusion of women from the play. Miranda is the only women that ever appears in this play, and the only other one that is mentioned is Sycorax, who is dead long before the events of the play take place. This leaves limited options when examining gender relations within the play. The portrayal of Miranda serves as a good point of analysis as the only woman, however, particularly in her relationship to her father. Prospero, her father, is one of the major perpetrators of this, as he keeps her isolated and controls what she learns, which serves to maintain his power over her and the island. He uses many techniques of patriarchal abuse in order to keep this power dynamic upheld. On top of this all, Prospero also uses rhetorical objectification within his discussion of Miranda and planning of his future, as he seems to care little about her feelings or needs. These examples help us to understand how patriarchy pervades the play and shades our understanding of the characters within away from what Shakespeare and his audience may have perceived. Rather than the good, heroic wizard that audiences may have perceived him to be, I argue that these analyses prove that Prospero is not heroic, but abusive, controlling and hungry for power.

One of America's most powerful and original dramatists, August Wilson offered an alternative history of the twentieth century, as seen from the perspective of black Americans. He celebrated the lives of those seemingly pushed to the margins of national life, but who were simultaneously protagonists of their own drama and evidence of a vital and compelling community. Decade by decade, he told the story of a people with a distinctive history who forged their own future, aware of their roots in another time and place, but doing something more than just survive. Wilson deliberately addressed black America, but in doing so he discovered an international audience.

Jeanette Winterson's latest novel Frankissstein (2019) re-animates Shelley's Gothic classic and brings it into a contemporary world of smart-tech and artificial intelligence. The novel mainly focuses on humankind's engagement with hybridity and the troubling ramifications of technological advancements. Beginning with Shelley composing Frankenstein, the novel leaps into the present day to tell the story of Ry Shelley, a trans-gender doctor self-described as "hybrid", meeting Victor Stein, a celebrated professor working on "accelerated evolution" through "self-designing" life. The novel becomes a fragmented meditation on the responsibilities of creation, the possibilities of artificial intelligence and the implications of both transsexuality and transhumanism. The reanimation in the book is supported by historical figures such as Shelley, Byron, Ada Lovelace and Turing. The events and ideas of the past seem very much alive and lending life to the work of present and future. The first part of this paper will concentrate on the postmodernist narrative techniques of the author accompanied with philosophical questions such as "What is reality? What is time? What are the responsibilities of creation? Where are the boundaries between story and real life, between consciousness and an idea? The second part of the paper will deal with the warnings of the postmodernist novel about the inevitable human future and non-biological life forms.

NEW BOOK SERIES: Maritime Literature and Culture offers alternative rubrics for literary and cultural studies to those of nation, continent and area, which inter-articulate with current debates on comparative and world literatures, globalization and planetary or Anthropocene thought in illuminating ways. The humanities have paid increasing attention to oceans, islands and shores as sites of cultural production, while the maritime imagination in contemporary literatures and other cultural forms has presented ways of responding to human migration, global neoliberalism and climate change. This series provides a forum for discussion of these and other maritime expressions, including enquiries that engage maritime and coastal zones as spaces that enable reflection on labour and leisure; racial terror and performances of freedom; environmental wonder and degradation; metaphor and materiality; and the various implications of globe, world and planet.