Apropriações de figuras do mundo clássico e imaginário do universo homossexual masculino: investigação semiótica de panfletos de casas noturnas

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)

Memoria del mundo clásico en Funes el Memorioso

El presente estudio tiene por objetivo comprobar la gravitación de determinados referentes de la cultura clásica en “Funes el memorioso". Estos referentes se incorporan estratégicamente en la versión definitiva del relato. Los elementos fundamentales son la articulación retórica y mnemotécnica, el latín como lengua de cultura y los libros que hacen posible su aprendizaje, el capítulo XIV del libro VII de la Historia natural de Plinio el Viejo y el inicio de la “Oda XXX" del Libro tercero, de Horacio. Estos elementos no operan sólo como fuentes sino que inciden los dos momentos básicos de la enunciación, en la construcción de la fábula, en la configuración de los personajes y en la organización del discurso. A la vez, proveen ciertas incitaciones en cuanto a la correlación de los contenidos y determinan la comprensión de la memoria por contraste a la del protagonista. La presencia de determinados referentes de la cultura clásica está relacionada con experiencias del propio Borges quien las transforma ficcionalmente y las pone en boca del narrador, para generar un pacto de lectura autobiográfico con efectos específicos de realce de lo fantástico.

Lectura intercultural de 'Los días del venado' de Liliana Bodoc

La cultura clásica, en especial la griega, a menudo y sostenidamente ha atraído a escritores mendocinos de cuna o por adopción. En ese marco, el presente trabajo explora primero rasgos de la épica helénica y luego analiza elementos de la cultura americana precolombina, en el tratamiento de personajes, intervención divina, sucesos, espacio y tiempo en Los días del venado, obra reconocida con el primer premio de la Fundación "El Libro" a la mejor publicación juvenil de 2000. Hipótesis de trabajo: En Los días del venado se concentran dos vertientes ancestrales en tensión, la helena y la americanista indígena. Esta última predomina en la toma de posición ideológica de la historia narrada. Método: Análisis de contenido sin categorías fijadas a priori, por cuanto se trata de una metodología fenomenológíca y cualitativa. Resultados previstos: aporte para la comprensión crítica, con una lectura reflexiva de doble vía de la novela: el reconocimiento de la herencia helena (helenos, en efectos, son los nombres de los vasallos de Misáianes que invaden las Tierras Fértiles) más una importante cosmovisión americanista -en especial maya y araucana-, que la diferencia notablemente de las cualidades eurocéntricas de una saga al estilo de J. R. R. Tolkien.

Vestigios de latinidad clásica en reglas monásticas visigodas

Las reglas monásticas visigodas constituyen un corpus documental de importancia fundamental para el estudio del monacato primitivo en Hispania. Ellas reflejan, entre otros aspectos, la preocupación por los ideales de vida de su época, heredados en parte de diversos tratados clásicos, que expresaban, desde aspectos más profundos vinculados a la moral, hasta reglas más precisas relacionadas con el modo de comportamiento en sociedad. En la temprana Edad Media, esta preocupación fue retomada por las comunidades monásticas, rescatando elementos propios de las costumbres latinas tradicionales. En dicho contexto, este estudio se propone analizar la presencia de vestigios de latinidad clásica en las reglas monacales visigodas, las cuales sirvieron como receptáculo de aquellas tradiciones destinadas a regular los distintos aspectos de la vida del monje.

Anthony Browne and the cultural capital of classic fairy tales

Prolific British author/illustrator Anthony Browne both participates in the classic fairy-tale tradition and appropriates its cultural capital, ultimately undertaking a process of self-canonisation alongside the dissemination of fairy tales. In reading Browne’s Hansel and Gretel (1981), The Tunnel (1989) and Into the Forest (2004), a trajectory emerges that moves from broadly intertextual to more exclusively self-referential modes of representation which reward readers of “Anthony Browne”, rather than readers of “fairy tales”. All three books depict ‘babes in the woods’ stories wherein child characters must negotiate some form of threat outside the home in order to return home safely. Thus, they represent childhood agency. However, these visions of agency are ultimately subordinated to logics of capital, which means that child readers of Browne’s fairy-tale books are overtly invited to identify with children who act, but are interpellated as privileged if they ‘know’. Bourdieu’s model of ‘cultural capital’ offers a lens for considering Browne’s production of ‘value’ for his own works within a broader cultural landscape which privileges literary fairy tales as a register of juvenile cultural competency. If cultural capital can be formulated most simply as the symbolic exchange value of approved modes of knowing and being, it is clearly helpful when trying to unpack logics of meaning within heavily intertextual or citational texts. It is also helpful thinking about what kinds of stories we as a culture choose to disseminate, choose to privilege, or choose to suppress. Zipes notes of fairy tales that, “the genre itself becomes a kind of institute that is involved in the socialization and acculturation of readers” (22). He elaborates that, “We initiate readers and expect them to learn the fairy-tale code as part of our responsibility in the civilizing process” (Zipes 29), so it is little wonder that Tatar describes fairy tales as “a vital part of our cultural capital” (xix). Although Browne is clearly interested in literary fairy tales, the most obvious strategies of self-canonisation take place in Browne’s work not in words but in pictures: hidden in plain sight, as illustration becomes self-reflexive citation.

Evangeline Series : An interpretation of Classic Gothic Lolita

This series comprises three artefacts described below: Evangeline: Classic Gothic Lolita [3 piece garment]. Evangeline 2: Classic Gothic Lolita Pullip Doll Costume [2 piece garment]. Evangeline 3: Classic Gothic Lolita Mini Pullip Doll Costume [3 piece garment]. The series was part of an exhibition curated by Kathryn Hardy Bernal entitled: "Loli-Pop: A downtown Auckland view on Japanese street fashion". The exhibition explored the connections between gothic lolita fashion and popular culture. This work reflects on the aspect of collections in respect of the work of Hardy Bernal in relation to the connection between the japanese classic gothic lolita and the doll culture surrounding the movement. The pieces are interconnected and intended to communicate these aspects through a doll like dress worn by a model (Evangeline 1], carrying a doll wearing the same dress [Evangeline 2], carrying a smaller doll again wearing the same dress [Evangeline 3]. The artefacts appeared appeared as a central piece in the exhibition which was held at the War Memorial Museum in Auckland, New Zealand (15 September - 25 November 2007).

Book Review: "Fashion on television: Identity and celebrity culture"

Film, costume and fashion have attracted many scholarly works thanks to the interdisciplinary field generated by feminist film studies, gender studies and fashion studies. In particular, the extent of scholarship on the Hollywood studio system has enabled explorations of feminist interpretation of women’s films through the construction of gender identity; the association between fashion and the body; and histories of the relationship between classic Hollywood, costume design and women’s narratives (see Doane 1987; Gaines and Herzog 1990; Stacey 1994; Street 2001)...

Updating Addison: Culture, Appropriation and The Connoisseur

This article explores The Connoisseur's combined engagement with its most important literary precursor and the society of its day. With its satire on the fashionable leisure culture of the mid-eighteenth century, Bonnell Thornton and George Colman's periodical, published from 1754 to 1756, followed self-consciously in the footsteps of Addison. Yet adopting the Addisonian model at mid-century was no straightforward task. Not only had the cultural landscape shifted during the forty years since The Spectator, but emulating this modern classic raised thorny issues regarding the originality and value of The Connoisseur itself. In appropriating the Addisonian essay, the challenge for Colman and Thornton was thus to update Addison: to adapt their model to changing times. This article examines how Colman and Thornton sought to validate their particular contribution to the polite periodical tradition, along with the difficulties they encountered in maintaining a Spectatorial detachment from the fashionable milieu that was their primary theme.

The paradox of culture in a globalized world

Much of the work in intercultural communication studies in the past decade, especially in the field of applied linguistics, has been devoted to ‘disinventing’ the notion of culture. The problem with the word ‘culture’ as it has been used in anthropology, sociology, and in everyday life, it has been pointed out, is that it is used as a noun, conceived of as something ‘solid,’ an essential set of traits or characteristics of certain people or groups, something people ‘have’ rather than something they ‘do’ (Scollon, Scollon, & Jones, 2012). Among the most famous statements of this position is Brain Street’s classic paper ‘Culture is a Verb’ (1993), in which he argues that culture should be treated as ‘a signifying process the active construction of meaning rather than the static and reified or nominalizing’ sense in which the word is often used in anthropology, some linguistics circles, and in everyday conversation.

The Impact of Chinese Culture on European Landscape Design

The English garden design style and the landscape garden movement became the most emblematic cultural achievement of England in the 18th-19th century. The natural garden style proved to be the symbol of the liberal philosophy and the enlightened way of thinking. But the English landscape garden, which can be seen as an idealized view of nature, is inspired by the classical landscape paintings and is also influenced by the classic Chinese gardens, which had recently been described by European travellers. The interest for Chinese culture, architecture and garden design spread around the British island and inspired the talented garden designers. The gardens of Chambers created a new section in the picturesque landscape gardens, the so called anglo-chinoiseric gardens where eastern, mainly Chinese architectural motives and garden elements have been used in most cases without integrating the Chinese nature philosophy. This first, more or less formal effects of Chinese garden design on European landscape architecture were overwritten by garden designers and horticulturalist during the gardenesque period of the early 19th century when great variety in plant design was taken into the focus of landscape architecture.

The 1969 Edition of Ulysses: the making of a Penguin Classic.

The status of Ulysses as a classic in the United Kingdom, and, more specifically, its adoption within the academic canon, resulted from its first publication as a paperback by the Penguin Press in 1969. The decisions that Penguin made about price, size, design, additional matter, and marketing were directed towards enhancing that status. This represented an abandonment of the previous markets for the novel: the avant-garde (and its two subsidiaries—the aspirant high-culture consumer and the fine-book collector) and the pornographic. A discussion of the nature of these markets is integrated with evidence drawn from archival sources.