You are looking at 31-40 of 94 articles
Robert W. Rix
From the 1750s until the 1840s, the interest in Icelandic manuscripts of mythology and heroic sagas, as well as various forms of Nordic folklore, entered a new phase. One of the central reasons for this was an emergent attention to vernacular, national, and even primitive literature associated with the rise of Romanticism. Investigations of the Nordic past had been carried out before this time, and a popular craze for all things “Viking” came later in the 19th century, but the Romantic period marks a major juncture in relation to providing the Old North with cultural meaning. If the intellectual history of rediscovering Old Norse texts (i.e., poetry and prose written in the North Germanic language until the 14th century, known primarily from Icelandic manuscripts) and medieval Nordic folklore (found in medieval ballads, sagas, and heroic legends) differed in various European countries, there was also a remarkable sense of common aim and purpose in the reception history as it developed during the Romantic period. This was because European scholars and writers had come to see medieval Nordic texts as epitomizing the manners and literature of a common Germanic past. In particular, Old Norse texts from Icelandic manuscripts were believed to preserve the pre-Christian religion, as this was once shared by Scandinavians, Anglo-Saxons, Germans, and the Franks. Thus, interest in such texts circulated with particular intensity between Scandinavia, Germany, and Britain, as well as, to a lesser degree, France. Paradoxically, if medieval Nordic texts were seen as wild and unwieldy pieces, unaffected by classical learning and sophistication, they were also sought out as triumphant records of the vernacular and national. In addition to this, the untamed use of fantastic and sublime elements in these texts fitted into a new Romantic emphasis on the primitive and imaginative resources of literature.
There are three interrelated areas in which Nordic texts made an impact. The first of these was in the field of antiquarian studies. Scholars had taken an interest in the texts and culture of the Nordic past beginning in the 17th century, publishing their findings primarily in Latin. But efforts were redoubled after Paul Henri Mallet, a professor at Copenhagen, published a popular history of the Old North (1755) and a selection of Norse poetry (1756) in French. These works gained wide European traction and influenced the reception history in fundamental ways during the Romantic period. The second area of impact was the acceleration of translations and/or adaptations of original manuscript texts that began to appear in modern European languages. But, in effect, a relatively small body of texts were repeated and reworked in various national languages. The third area in which the interest in Nordic literature asserted its impact was among writers and poets, who trawled antiquarian works on Norse history and mythology as an ore to be mined for the purpose of creating—or rather reviving—a national literature. This was a literature that consciously broke with classical models and decorum to provide a new poetic orientation that was both more vernacular and imaginative.
The celebration of medieval Nordic literature cannot be treated in isolation, as if it were an independent phenomenon; it was part of a wider revival of ancient national/vernacular literary forms around Europe. To a significant degree, the attention to Old Norse texts was propelled by the phenomenal success that the Gaelic Ossian poetry enjoyed across Europe. Norse poetry was harnessed as a Germanic parallel that could match both the vigor and purported ancientness of the Ossian tradition. Sometimes the Nordic past was invoked as a larger legacy that represented a shared ethno-cultural past; at other times, it was used with a more focused nationalist aim. But, whatever the intent in individual circumstances, the rediscovery of the Old North took place through the circulation of ideas and key texts as part of a wider European exchange.
This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Literature. Please check back later for the full article.
Factory girl literature is a unique and essential component of the cultures of industrialization. First emerging in 19th century Euro-American industrial literature, from the early 20th century the form has been dominated by authors writing from Asia. Throughout the 20th century, the significant role that factory girl literature played as a critique of rapid industrialization was reinforced by the authority of realist literary fiction in high culture. But factory girl literature contains within itself multiple tensions, one of which is the distinction between literature authored by factory girls themselves and fiction written by “tourists” to the working class, famous examples of whom are Elizabeth Gaskell and Charlotte Bronte. Part of the power of early “tourist” factory girl literature was its capacity to represent the mute, illiterate subject of the young working woman in ways that reinforced the authority of literature and its constituent hierarchies of education and cultural authority. By contrast, factory girl authors, such as Korea’s Shin Kyung-sook, express an ambivalent relationship to literature and detail their painful relationship to structures of education and learning, the “map of prestige” as Elene Ferrante puts it. Factory girl literature thus highlights a crucial tension within realist literary fiction as it uncovers the strains between high culture and the degraded subject.
Films incorporating fairy-tale narratives, characters, titles, images, plots, motifs, and themes date from the earliest history of the cinema, beginning with director Georges Méliès’s made in 1896, the year after Auguste and Louis Lumière’s first public showing of their “cinematograph” in Paris in 1895. Fairy tales can be oral (told by people in different geographical locations and at various historical times up to the present) and/or literary (created by known authors) in origin, but they manifest in numerous media, including film. While the Disney formula of innocent persecuted heroines, handsome princes, and happy-ever-afters has dominated popular understandings of such narratives (at least in the English-speaking world), fairy tales need not contain these elements. They concern the fantastic, the magical, the dark, the dreamy, the wishful, and the wonderful.
Short and feature length, animated and live action, produced in film stock, video, and digital formats, fairy-tale films have appeared in movie theaters and more recently on television and computer screens. Using Kevin Paul Smith’s classification for literary fairy tales, fairy-tale filmic intertexts can include explicit reference in the title—for example, Duane Journey’s Hansel & Gretel Get Baked (2013); implicit reference in the title—for example, Tarsem Singh Dhandwar’s Mirror Mirror (2012); explicit incorporation into the text—as when Micheline Lanctôt’s Le piège d’Issoudun (2003) includes a play of “The Juniper Tree”; implicit incorporation into the text—as when Steven Spielberg’s A.I.: Artificial Intelligence (2001) has the mechanical child David’s human mother abandon him in the woods, as do Hansel and Gretel’s parents; discussing fairy tales, as in the “Once Upon a Crime” episode of the American television show Castle (2009–), when the writer and police talk about what fairy tales really mean; and invoking fairy-tale chronotopes (settings and/or environments)—as in the portions of Guillermo del Toro’s Pan’s Labyrinth (2006) set in the heroine Ofelia’s father’s magical kingdom. Alternatively, filmmakers may re-vision a story, sometimes with new spin, as when Matthew Bright’s Freeway 2 (1999) relocates “Hansel and Gretel” to 1990s America, with two delinquent teen girls fleeing to Mexico, or may create an entirely new tale—like Pan’s Labyrinth, not based on any specific previous literary or traditional fairy tale. This article focuses on the cinema—movies made for theatrical and/or video release—but draws on television and Internet films when they offer telling illustrations. Most examples are from English-language media.
Although classic works like director Jean Cocteau’s La belle et la bête (1946) have received considerable attention from cinema studies and the fairy-tale structural analysis of Vladimir Propp (1968) has greatly influenced film analysis, only since the beginning of the 21st century has fairy-tale scholarship merged with film scholarship. Scholars of fairy-tale film often consider adaptation and intermediality in cinematic versions of tales. This article uses the example of director Tarsem Singh Dhandwar’s The Fall (2007), which draws on and references fairy-tale magic to collapse, expand, and generally fictionalize time and space to invoke the postmodern and postcolonial as well as the transnational and transcultural.
Francisco Vaz da Silva
Because the marvelous elements in fairy tales call for an explanation, a cohort of bright minds have pored over the problem of fairy-tale symbolism. Models sharing the nineteenth-century penchant for genetic inquiries have assumed that symbols are the survivals of archaic metaphors. Thus, Max Müller proposed that myths and fairy tales stem from obscured metaphors about solar phenomena; Sigmund Freud speculated that fairy-tale symbolism is the fossilized residue of primordial sexual metaphors; and Carl Jung submitted that symbols express immanent archetypes of the human psyche. Such early approaches assume that symbols convey fixed meanings, and they disregard the effects of folklore variation on meanings.
Jacob and Wilhelm Grimm did take variation into account. They conceived Märchen in terms of immanent blueprints incessantly recreated in myriad retellings, but they never tried to make sense of the themes by means of the variants. This path was taken by folklorists influenced by Freud. Alan Dundes proposed to harness tale variants to grasp symbolic equivalences, and he pioneered the study of folk metaphors. But Dundes focused on preset Freudian symbols, a trend that Bengt Holbek followed. To this day, the prospect of addressing fairy-tale symbolism beyond Freud’s assumption of fixed translations remains elusive.
Nevertheless, the basic tools are available. Maria Tatar remarked that fairy tales are metaphoric devices, and Claude Lévi-Strauss pointed out that metaphors—in switching terms that belong to different codes—lay bare the broader semantic field underlying each transposition. Müller, Freud, Dundes, Tatar, and Lévi-Strauss variously glimpsed metaphoric patterns in tale variations. The time is ripe to synthesize these intuitions in the light of contemporary cognitive research on conceptual metaphor, so as to address the creative dynamics of symbolism in fairy tales.
In the new middle-class world of 19th-century Europe and America, whose development parallels that of the realist novel, dress was a clear sign of order and hierarchy—key subjects of the genre’s concerns. In the shift from a traditional aristocratic order to that of the bourgeoisie, dress was of anxious concern to those who lived through this change. It was a minefield, and failure to navigate its codes courted disaster: Dress could conceal and flatter, but also betray, deceive, and seduce—all of which provided the novelist with powerful material. The quest for social and economic success was central to the novelistic plot, though this took one trajectory for men and another for women—whose goal was matrimony. The French Revolution, Honoré de Balzac explained, banished hierarchies, and in dress left only nuances, which became increasingly important to the novel: details were foregrounded, while outfits as a whole were understood.
In mid-19th century England, Charles Dickens, considered the quintessential realist, in fact used dress sporadically for comic effect or quirks to identify a character; the role of dress in William Thackeray’s novels, on the other hand, were more structured, often symbolic. By late in the century, men were less interesting in dark suits. As women were now more visible in work and in public spaces, their clothes became of concern to the novelist. Male dress was about hierarchy and status, female dress about cost, taste, and, above all, morality. Husband–hunting heroines advisedly wore white, but novelists grew less judgmental of the pleasures of dress.
In allegedly classless America, women enjoyed greater social freedoms than in Europe, producing more nuanced approaches to fictional dress. For Henry James, dress was a “brick” in his House of Fiction; sparingly deployed but crucial. Stereotypes were questioned, as was “proper” dress. Throughout the 19th-century novel, clothes and money interacted in relation to family and inheritance. Fin de siècle America was both immensely wealthy and class-conscious, and Edith Wharton, though a member of New York’s elite, confronted her consumerist society with what its frivolity could destroy.
In the Western world, for centuries, clothes were generally seen as indexes of vanity and seduction, and thus stigmatized. Since the birth of fashion in the second half of the 19th century, however, they have finally come to be regarded as one of the manifestations of a society’s culture, and, as the actual “stuff” of any period’s life, they have gradually figured more prominently in literary works. From modernism to post-modernism, from Blaise Cendrars and F. Scott Fitzgerald to Bret Easton Ellis and William Gibson, fashion and clothes have indeed signified by revealing individualities, suggesting intentions, manifesting a propensity for play and irony, favoring interpersonal encounters, hinting at class and/or gender relations, and showing connections within the social “fabric.” Today, fashion’s prevailing “mix and match” technique—in which references to designers’ own previous creations and to the medium’s past are frequently made—may be inspired or echoed by writers’ ample employment of self-referentiality and intertextuality: in both media attendant discontinuities and aleatory combinations, on the one hand, invite viewers/readers to create their own style/interpretation, and, on the other, establish a diversified continuum, helping to revive the past in new forms.
Since the 1960s, film theory has undergone rapid development as an academic discipline—to such an extent that students new to the subject are quickly overwhelmed by the extensive and complex research published under its rubric. “Film Theory in the United States and Europe” presents a broad overview of guides to and anthologies of film theory, followed by a longer section that presents an historical account of film theory’s development—from classical film theory of the 1930s–1950s (focused around film as an art), the modern (or contemporary) film theory of the 1960s–1970s (premised on semiotics, Marxism, feminism, and psychoanalysis), to current developments, including the New Lacanians and cognitive film theory. The second section ends with a very brief overview of film and/as philosophy. The article covers the key figures and fundamental concepts that have contributed to film theory as an autonomous discipline within the university. These concepts include ontology of film, realism/the reality effect, formalism, adaptation, signification, voyeurism, patriarchy, ideology, mainstream cinema, the avant-garde, suture, the cinematic apparatus, auteur-structuralism, the imaginary, the symbolic, the real, film and emotion, and embodied cognition.
Simon J. Bronner
Folklore in the United States, also known as “American folklore,” consists of traditional knowledge and cultural practices engaged by inhabitants of North America below Canada and above Mexico, states of Alaska and Hawaii, and the territories of American Samoa, Guam, Northern Mariana Islands, Puerto Rico, and U.S. Virgin Islands. Scholarly and public awareness of American folklore primarily in the contiguous United States followed corpuses of myths, folk tales, and epics in Europe during the 18th century. Although European scholars considered much of the American material, especially in ballads and songs, to be derivatives of European traditions brought by settlers, many traditional forms such as tall tales, hero legends, and indigenous native customs in North America appeared distinctive. In Euro-centered folklore theory, the United States purportedly lacked a peasant class and a shared racial and ethnic stock that fostered the production of folklore. Also affecting perceptions of American folklore was the status of the United States as a relatively young nation, compared to the ancient legacies of European, African, and Asian civilizations. Further, geographically the country’s boundaries had moved since its inception to include an assortment of landscapes and peoples.
Primary folkloristic attention in 17th-century colonial North America was the otherness of Native American groups and their various myths, songs, and rituals. A major question was whether these myths, songs, and rituals reflected a unified culture diffused from Asia or a varied indigenous tribal lore. In the 19th century, awareness turned to the persistence and adaptation of expressive songs and stories of European settlers, enslaved Africans, and Southwest Mexicans. Narratives and buildings appeared to show signs of transplantation from the Old World, although as the New Republic emerged in the 19th century, intrepid Americanists presented cultural evidence of ethnic mixing that formed New World hybrids such as folk tales, games, and barns.
Although folklore in the United States was popularly associated with localized rural practices, folklorists in the 20th century pointed out emergent American traditions that suggested urban, regional, and national identities. Notable examples of distinctive expressions in the United States included the cowboy and railroader song, urban legend, and regional food. The rise of industrialism, transportation technology, and digital communication in the United States raised concerns that commercial popular culture had displaced folklore, but folklorists found that residents maintained folklore as a significant expression of various small-group or subcultural identities. Among the contexts that fostered folkloric production are college campuses, summer camps, and slumber parties. In a society like the United States that lacks collective public rites of passage to enter adulthood, folklore in the form of narrative and ritual in these contexts functioned to guide youths to adult responsibilities. The digital culture of the Internet that became widespread in the 21st century also provided frames for folkloric communication through the conduit of the social network. Although often circulating globally, many combined visual-verbal “memes” and “creepypastas” projected national anxieties. In this period, Americans could be heard and viewed using folklore rhetorically to refer to the veracity and significance of cultural knowledge in an uncertain, rapidly changing, individualistic society. Folklore frequently referred to the expressions of this knowledge in story, song, speech, custom, and craft as meaningful for what it conveyed and enacted about tradition in a socially dispersed, mobile, and future-oriented country.
From the Platonic ur-antiformalism, the reaction to which gave shape and purpose to classical and early modern literary theory, to the agon between form and history that dominated 20th-century literary criticism and pedagogy, the concept of form and the methodologies of its study (formalism) have at once grounded and challenged our understanding of literature. Is form an ornament or supplement to literature’s essential content, a component of literature’s meaning and function, or the very defining essence of the literary? Does form inhere in the macro-structures of literary mode and genre, the micro-structures of figure, style, and prosody, or the unique shape of the individual text? Does form stand apart and insulated from the vicissitudes of history and the pressures of ideology, is it the object (or agent) of historical and ideological determination, or does it provide us a vantage from which to understand and perhaps resist them? These questions and the variety of answers they have generated have shaped and continue to shape both the practice of literary studies and its status as an academic discipline.
Modern hermeneutics begins with F. D. E. Schleiermacher who systematized hermeneutics, developing it from a group of disparate disciplines meant to apply to different fields of discourse to a set of procedures applicable to all. Schleiermacher also insists on a methodical practice of interpretation including grammatical interpretation, which attends to an author’s language, and psychological or technical interpretation, which attends to an author’s intentions. In moving to philosophical hermeneutics, Martin Heidegger and Hans-Georg Gadamer refocus away from the procedures conducive to understanding and towards the conditions under which understanding occurs: namely, in the context of our ongoing projects and purposes and the interrelations they involve. For Gadamer, these conditions lead to a rethinking of the Enlightenment’s criticism of tradition and prejudice. The context of understanding is a historically developed one. Indeed, Heidegger and Gadamer conceive of the so-called hermeneutic circle of whole and part not as a method for coming to a definitive understanding of a text, as Schleiermacher does, but rather as a reflection of our historical circumstances. We are the result of the effective histories of the very texts and discourses we seek to understand. To the extent that we are, however, we participate in their traditions and are oriented or prejudiced by the assumptions they hand down to us. The problem with a Schleiermachian reliance on interpretive method, then, is that it pretends to an objectivity that it cannot attain and thereby gives up on the possibility of acknowledging and interrogating prejudice. Schleiermacher’s focus on intentions is equally problematic. To the extent that we concentrate only or primarily on the intentions or thoughts behind an author’s or speaker’s expression, we fail to take their expressions up as possible insights or valid claims. In contrast, philosophical hermeneutics asks us to take works of literature seriously with regard to their subject matter, or Sache, and to engage dialogically in a process of clarifying an issue or subject matter for ourselves. In short, we miss much of what we can learn about a subject matter if we look to intentions over content. Likewise, we miss much of what we can learn about ourselves if we look to method and forgo dialogue.