Dissertations / Theses: 'Eastern literature'

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Starosta, Anita. "Eastern Europe, literature, and post-imperial difference /." Diss., Digital Dissertations Database. Restricted to UC campuses, 2009. http://uclibs.org/PID/11984.

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Romy, Cynthia Johnson. "Diwān al-Jadāwil of Iliyā Abū Madī." Thesis, The University of Arizona, 1991. http://hdl.handle.net/10150/291551.

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Arabic literature mirrors the aspirations, sufferings and hopes of the Arabic people from the past to the future. In 1920, the Exiled Arab men of letters from Syria and Lebanon formed a literary guild, al-Rābiṭa al-galamiyya (The Pen League) which advocated innovation in Arabic literature to fortify their society in the struggle for liberation and progress. Iliya Abu Madi became the most celebrated poet of al-Rābiṭa; with the poetry of his third diwān (collection), al-Jadāwil (The Brooks), he cast a magnificent pearl into the treasury of Arabic literature. These poems portray the poet's views about his art, his struggle with life in the Exile and his hopes and fears for the homeland. Philosophically his poetic ideals are transmitted through a naturalistic imagry that gives a universal hue to his humanistic perspectives. It is hoped that the English translation of these poems, not previously translated from Arabic, will allow the English reader to feel and sense the universalistic world of The Brooks.

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Mattar, Karim. "The Middle Eastern novel in English : literary transnationalism after Orientalism." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:dae20213-59d9-4889-9cc2-e64c66668115.

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This thesis focuses on the production, circulation, and reception of contemporary Middle Eastern literatures in Britain and the United States. I'm particularly interested in the novel form, and in assessing how both translated Middle Eastern novels and anglophone novels by migrant writers engage with dominant Anglo-American discourses of politics, gender, and religion in the region. In negotiation with Edward Said's Orientalism, I develop a materialist postcolonial critical model to analyse how such discourses undergird publishing and marketing strategies towards novels by Ibrahim Nasrallah, Hisham Matar, Yasmin Crowther, Orhan Pamuk, and others. I argue that as Middle Eastern novels travel, whether via translation or authorial acts of migration, across cultures and languages, they are reshaped according to dominant audience expectations. But, I continue, they also retain traces of their source cultures which must be brought to the surface in critical readings. Drawing on the work of David Damrosch, Pascale Casanova, Franco Moretti, and Aamir Mufti, I thus develop a reading practice, what I call 'post-Orientalist comparatism', that allows me to read past the domesticating strategies framing these novels and to newly reveal their more local, thus potentially transgressive, takes on Middle Eastern socio-political issues. I cumulatively suggest that Middle Eastern novels in English formally embody a dialectic of 'East' and 'West', of the local and the global, thus have important implications for our understanding of the English and world novel traditions. I conceive of my thesis as a dual intervention into the fields of postcolonial studies and world literature. I am primarily concerned to reorient postcolonial theory around questions of Middle Eastern literary and cultural production, areas that have been traditionally neglected due to an entrenched, but unsustainable, anglophone bias. To do so, I turn to the work of Edward Said, and rethink the foundational problematic of Orientalism with an eye towards political, material, and cultural developments since 1978, the year in which Orientalism was first published, and towards the unique transnational positionality of the genre of the Middle Eastern novel in English. I also turn to theorists of world literature such as David Damrosch in order to develop a reading practice thoroughly attentive to issues of circulation, but, along the lines set out by Aamir Mufti, seek to interrogate their work for its occlusions of the impact of orientalist discourse in the historical development of the category of 'World Literature'. My thesis thus not only draws on postcolonial and world literary theory to analyse its object, the Middle Eastern novel in English, but also demonstrates how proper attention to this object necessitates a theoretical recalibration of these fields.

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Hackenburg, Clint. "Voices of the Converted: Christian Apostate Literature in Medieval Islam." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1440404264.

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Hilborn, Ryan. "The forgotten Europe: Eastern Europe and postcolonialism." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104858.

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This study examines three novels, Bram Stoker's Dracula, Ivan Klima's Love and Garbage, and Nina FitzPatrick's The Loves of Faustyna, and their relation to the creation, and the propagation, of the discourse which surrounds Eastern Europe throughout the Cold War. In studying these texts I address the relation between postcommunist studies of Eastern Europe and the field of postcolonialism, which have traditionally overlooked one another. In doing so, I argue that the application of postcolonialism to postcommunist studies allows for a deeper understanding as to Eastern Europe's position throughout the twentieth century. The three writers I have chosen share similar themes with the postcolonial discourse and as such I have chosen to highlight these similarities in order to point to a new manner in which Eastern Europe's literary contribution to the twentieth century can be understood.
Cette étude examine trois romans, Dracula par Bram Stoker, Love and Garbage par Ivan Klima, et The Loves of Faustyna par Nina Fitzpatrick, et leurrelation à la création et la propagation du discours qui entoure Europe de l'Est pendant 'la guerre froide'. Dans l'étude de ces textes j'ai adressé la relation entre les études post-communiste de l'Europe de l'Est et le champ du post-colonialisme, qui ont traditionnellement négligé un l'autre. Ce faisant, je soutiens que l'application du postcolonialisme aux études post-communistepermet une meilleure compréhension de la position de l'Europe orientale tout au long du XXe siècle. Les trois auteurs que j'ai choisi soulève des thèmes similaires avec le discours postcolonial et à ce titre que j'ai choisi de mettre en preuve ces similitudes, afin de pointer vers une nouvelle façon dans laquelle la contribution littéraire de l'Europe orientale au XXe siècle peut être comprise.

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Uchitel, Alexander. "Mycenaean and Near Eastern economic archives." Thesis, University College London (University of London), 1985. http://discovery.ucl.ac.uk/1317733/.

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The present research was conducted. with the aim of better understanding of Linear B texts through the help of the Near Eastern parallels. The method chosen was the comparison between individual texts and groups of texts and not between the 'models' reconstructed for this or that society. Several restrictions for such a comparison were set up. The comparison itself was limited to the problems of manpower (lists of personnel, ration lists, land-surveys). The best parallels for Mycenaean records of work-teams (male and female) were found among the Sumerian documents from the period of the Third Dynasty of Ur, for the quotas of conscripts from specific villages - in Ugarit, and for the texts dealing with the land tenure and the organisation of the cultic personnel - among the Hittite cuneiform texts and Luwian hieroglyphic Kululu lead strips. The attempt was made to reconstruct the structure of the productive population in Mycenaean Greece and to find its place among other societies of the Ancient World.

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Shirazi, Z. A.-M. A. "Eastern themes in the fiction of D.H. Lawrence." Thesis, University of Exeter, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.383609.

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Lloyd, Amanda. "Reverse Orientalism: Laila Halaby's Once in a Promised Land." Cleveland State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=csu1337792460.

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Hutchison, Peggy J. 1955. "Palestinian resistance poetry and the historical struggle for liberation." Thesis, The University of Arizona, 1991. http://hdl.handle.net/10150/278065.

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Since the late nineteenth century, modern Palestinian resistance poetry has been an expression of the Palestinian peoples' national culture and their historical struggle for self-determination and a homeland. This study examines Palestinian resistance poetry written during the ten year period following the June War of 1967, which tripled the land area of the state of Israel. English translations of three prominent Palestinian poets: Fadw a T uq an, Mahm ud Darwish, and Samih al-Q asim, are preceded by commentaries on the history of Palestinian poetry prior to 1967, and on the post-1967 occupation of Palestine. The poetry is analyzed according to four themes: the identity theme, the wound theme, the freedom fighters, and woman's place. Through the study of Palestinian resistance poetry in its historical context, the reader may develop a deeper understanding of the relationship between Palestinian national culture and the struggle for a homeland.

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Hilloowala, Yasmin 1969. "The history of the conquest of Egypt, being a partial translation of Ibn 'Abd al-Hakam's "Futuh Misr" and an analysis of this translation." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282810.

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This dissertation consists of two parts. Part one is a translation of the Egyptian history within the Futuh Misr wa Akhbaruha of Ibn 'Abd al-Hakam. The Futuh Misr, as I refer to it in this dissertation, is a ninth century history written by the Egyptian historian/legalist, Ibn 'Abd al-Hakam. Its pages encompass the history of pre-Islamic Egypt, as Ibn 'Abd al-Hakam saw it, the conquest of Egypt, North Africa and Spain. The section on Egypt, and even North Africa and Spain, is one of the oldest histories we have dealing with this conquest. The second half of this dissertation is an historical analysis of Ibn 'Abd al-Hakam's history on the conquest of Egypt. Although at first glance the Futuh Misr does not seem to yield much useful information, it is surprisingly deceptive, particularly the Egyptian section. I have examined this section and have analyzed the contents to see what they reveal about the history of that time. From the themes that emerge, it is obvious that Ibn 'Abd al-Hakam's Futuh Misr not only provides useful information about the Arab conquest of 640 CE, but gives modern scholars an incite into the mentality of the author and his time period, and thus adds to our understanding of the attitude of historians during the medieval period in the Islamic world.

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Khoshkhoosani, Seyede Pouye. "Shi'ism and Kingship in Safavid Court Poetry." Thesis, The University of Arizona, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10982640.

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My research concerns intertwined issues of religio-political legitimacy and panegyric poetry during the Safavid dynasty (r. 1501 ? 1722). I explore ways that ideology and dominance were enacted and reproduced through the Safavid panegyrics in qa??deh and masnav? form. This research specifically examines how court poets responded to Safavid ideology for legitimizing kingship. Panegyric poetry has been one of the chief forms of political propaganda in praise of rulers and other holders of political authority from pre-Islamic times until modern days. Panegyric poems, especially qa??deh and masnav?, were the production of a court system and they were dominantly produced when a king was in power. By considering the nature of panegyric, as written for receiving a reward, the poets? portrayal of kings is traditionally ?assumed? to be the closest to the kings? self-image. The Safavid Persian panegyric, especially the qa??deh form, has heretofore received little scholarly attention. Scholars have usually investigated the literary value of this poetic genre and dismissed the role it could play in the promotion of Muslim rulers. This dissertation explores the ways in which religio-political legitimacy was produced and transmitted through the qa??deh and masnav? forms during the Safavid period and emphasizes the significance of investigating the panegyric genre of poetry not only from a literary perspective, but through a historical lens. While other cultural materials of the time emphasized the role of Safavid kings in the propagation of Twelver Shi`ism and portrayed the kings in a subservient position to the Shi`i Imams, I demonstrate that the Safavid court poetry highlighted the idea of ?sacred? in Sufi discourses and in notions that invoke pre-Islamic forms of Persian kingship to legitimize the Safavid rulership. From the time of Shah `Abb?s I (r. 1588 ? d. 1629), these two forms of representation were established more profoundly in Safavid panegyrics and stood in contrast to traditional notions of Shi`ism that were predominant in other cultural materials that issued in the name of the Safavid rulers. This dissertation, on the one hand, serves historians of the Safavid period, who investigate the Safavid courts and ideology in kingship. It demonstrates how the poets worked differently from the other sources through which the legitimization of the Safavid kingship was established. On the other hand, my study serves scholars of religion, who study Safavid religious treatises in order to shed light on the development of Shi?ism, Sufism, and other religious traditions of the time. By demonstrating the differences between the representation of a Shi`i Safavid king in cultural materials of the time and panegyrics, my research invites these scholars to examine non-religious sources more extensively to investigate Safavid ideology because these sources give a sense of how the religio-political ideology of the kings was perceived among the public and how it developed through time.

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Bachmann, Dominique Groslier. "Joyce Mansour's poetics: A discourse of plurality by a second-generation surrealist poet." Diss., The University of Arizona, 2001. http://hdl.handle.net/10150/280687.

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Interest in Joyce Mansour has centered mostly on the ambiguity and the lack of "subjective identity" in her poetic works. This dissertation proposes to investigate that notion and demonstrates that Mansour's discourse is that of a woman poet's assertive, complex, and universal voice in the realm of post-surrealism. Chapter 1 introduces Mansour's poetic corpus, and provides the theoretical approach of our study in view of various critics' interpretations of Joyce Mansour's lack of "subjective identity," as well as other recent, more positive readings of her literary production. Chapter 2 provides pertinent information about the surrealist movement and its founder, Andre Breton. It also considers the role of women and their artistic contribution to the movement. Chapter 3 expounds on the uniqueness of Mansour's assertive voice via the technique of poetic-collage, and highlights the function of eroticism as a liberating force. Georges Bataille's study of Eroticism in literature and surrealism contributes to our study. This chapter also recognizes Mansour's use of Egyptian myths as one of the pillar of her narrative structure. It will show that the poet favors a language of self-regeneration in which the dichotomies between light versus dark, and life versus death are underscored. Chapter 4 explores the role of archetypal images in Mansour's poetry. While the Mother archetypal images demonstrate the universality of her poetry, the Jungian concept of a collective unconscious further clarifies Mansour's poetic discourse. An analysis of archetypes in women literature contributes to the identification of other archetypes, (The Devil, God, and Aphrodite) present in Mansour's discourse. Chapter 5 acknowledges Mansour's pronominal gender play. Monique Wittig's approach on gender theories and our textual concordances of Mansour's poems will provide the underlying theory for discussion. The conclusion supports the notion that Mansour's discourse of plurality is that of a woman who, fearful of humanity's inevitable fate, confronted death through a literary exuberance that has become her identity and personal signature. Our conclusion reveals the existence of two texts that are not part of Mansour's published collection. These texts contribute to a better understanding of Mansour's literary contribution.

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May, Alison. "Joseph Roth : mediator between Eastern European Jewry and the West." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301322.

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Ettobi, Mustapha. "Aspects et enjeux de la représentation culturelle dans la traduction du roman arabe postcolonial en français et en anglais." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104613.

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The translation of the postcolonial Arabic novel into English and French is an interesting case in which cultural representation can be examined in a way to shed light on its diverse aspects and repercussions as well as explore the role of the translators, among other agents, in negotiating the cultural distance between Arab novelists and the target audience, namely the Western one. This thesis looks closely at the notions of assimilation and non assimilation. It aims at reviewing their function, effect and axiological value as well as reconsidering some common assumptions about translation and its representational dimension. A historicist and more inclusive approach is adopted so as to study the novels and (re)translations selected, to highlight the complexity of literary translation and to further explore the ways in which cultural traits, especially the situation of women, are rendered in the translated versions.Moreover, this study offers a brief overview of the translation of Arabic literature into French and English from 1968 to 2004. It illustrates several aspects of the latter, including economic, (geo)political, literary and cultural factors. In addition, it presents an evaluation of relevant studies and analyses conducted on the translation of Arabic literature into these languages. An attempt is made to promote a different vision of this translation, one that is more favourable to the creation of diversified tastes for Arabic literary works and to greater convergence of the worldviews of Arab and Western cultures at a time when mutual understanding is crucial and the debate on the relations between Self and Other (the Arab and/or the Muslim) has proven increasingly relevant since the beginning of the third millennium. The ethics of the translation from Arabic into English and French is discussed not only in terms of the preservation or omission of cultural alterity, the effects of which are not necessarily predictable, but also according to the undeniable aesthetic issues raised by this activity.
La traduction du roman arabe postcolonial en français et en anglais présente un cas intéressant où la question de la représentation culturelle peut être explorée de manière à mettre au jour ses aspects et enjeux divers et à montrer le rôle des traducteurs et des traductrices, entre autres acteurs, dans la négociation de la distance culturelle entre le romancier ou la romancière arabe (ou local-e) et le public cible, notamment occidental. Cette thèse est aussi une réflexion approfondie sur l'assimilation et la non assimilation. Elle vise à problématiser leur fonction, effet et valeur axiologique ainsi qu'à remettre en cause certains présupposés sur le fait traductif et sa dimension représentationnelle. Nous adoptons une approche historiciste plus inclusive afin d'étudier les romans et les (re-)traductions de notre corpus, de faire ressortir la complexité de la traduction littéraire et d'enrichir la réflexion sur les modalités de la transposition des traits culturels, notamment la situation de la femme, dans les versions produites.Notre étude offre également un aperçu de la traduction de la littérature arabe entre 1968 et 2004. Elle illustre plusieurs aspects de ce mouvement, y compris ses facteurs économiques, (géo-)politiques, littéraires et culturels. En outre, elle comprend une évaluation d'études déjà faites sur des aspects de cette traduction. Nous y essayons aussi de promouvoir une autre vision de la traduction et de la réception de cette production littéraire plus favorable à la création de goûts diversifiés chez le lectorat et au rapprochement des points de vue des cultures arabes et occidentales à un moment où la connaissance mutuelle est cruciale et où le débat sur le Soi et l'Autre (l'Arabe, le musulman/la musulmane) ne cesse de susciter de l'intérêt au début de ce troisième millénaire. L'éthique de cette traduction est considérée non seulement en termes de préservation ou de gommage de l'altérité, dont les effets ne sont pas nécessairement prévisibles, mais également selon les enjeux esthétiques incontournables de cette activité.

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Parr, Nora. "The construction of Palestinian identities in the Arabic-Palestinian novel." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=18724.

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This thesis looks at four novels, Ghassan Kanafani's Rijal fi al-Shams (trans: Men in the Sun) published first in 1964 (Chapter One), Imil Habibi's Al-Waqa'i' Al-Gharibah fi Ikhtifa' Sa'id Abi Al-Nahs Al-Mutasha'l (trans, Said the Ill-Fated Pessoptimist) which was published in serial beginning 1973 (Chapter Two), Sahar Khalifah's Al-Subbar (trans, Wild Thorns) published in 1974 (Chapter Three), and finally, Al-Duffah al-Thalithah li-Nahar al-Urdun (while there is no English translation of the work, the title translates as The Third Bank of the Jordan River) by Husayn Al-Barghuthi (Chapter Four). It analyzes the different ways in which the works construct identity of Palestinian characters using a variety of literary techniques, puts the novels into their historic contexts, and attempts to draw some broad conclusions about the construction of identities in the Palestinian novel in general.
Ce mémoire étudie quatre romans, Rijal fi al-Shams (trans: Men in the Sun) par Ghassan Kanafani, édité d'abord en 1964 (chapitre un), Al-Waqa'i' Al-Gharibah fi Ikhtifa' Sa'id Abi Al-Nahs Al-Mutasha'l (trans, Said the Ill-Fated Pessoptimist) par Imil Habibi, qui a été publié dans une publication périodique au début de l'année 1973 (chapitre deux), Al-Subbar par Sahar Khalifah (trans, Wild Thorns) édité en1974 (chapitre trois), et, enfin, Al-Duffah al-Thalithah li-Nahar al-Urdun (il n'y a pas de traduction anglaise officielle, mais le titre peut se traduire par La troisième banque du fleuve jordanien) par Husayn Al-Barghuthi (chapitre quatre). Il analyse les différentes façons dont ces ouvrages construisent l'identité des personnages palestiniens en employant une variété de techniques littéraires, replace les romans dans leur contexte historique et essaye d'élaborer quelques conclusions générales sur la construction des identités dans le roman palestinien en generale.

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El-Murr, Leila. "Seeing God: the use of theories of vision in Jāmī's «Yūsuf va Zulaykhā»." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=123126.

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In this study, I will argue that the difference between profane love and sacred love, as examined in Jāmī's masnavī Yūsuf va Zulaykhā, can be conceptualized through vision and narrative planning. Jami's tale centers on Zulaykhā's love for Yusuf and her subsequent conversion to monotheism. The text makes extensive use of the sense of sight, especially through the trope of jelvah-i maḥbūb, the blinding hierophany of the beloved, to create meaning and to illustrate the transformation of Zulaykhā's profane love into sacred love. This transformation occurs in several stages, each of which conveys philosophical and mystical doctrines from Ibn 'Arabī.
Lors de cette étude, nous argumenterons que la différence entre l'amour profane et l'amour sacré, tel que présentée par Jāmī dans le masnavī Yūsuf va Zulaykhā, peut s'exprimer par la vision et la répartition du récit. Le récit de Jāmī se concentre autour de l'amour de Zulaykhā pour Yūsuf et sa conséquente conversion au monothéisme. Le texte utilise le sens de la vue , surtout à travers la figure de style jelvah-i maḥbūb, la hiérophanie éblouissante du bien-aimé, afin d'illustrer et de donner un sens à la transformation de l'amour profane de Zulaykhā en amour sacré. Cette transformation a lieu en plusieurs étapes, chacune communiquant des doctrines mystiques et philosophiques d'Ibn 'Arabī.

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Clark, Allen Stanley. "Ideologically Motivated Translation." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1418839403.

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Gramaglia, Letizia. "Representations of madness in Indo-Caribbean literature." Thesis, University of Warwick, 2008. http://wrap.warwick.ac.uk/850/.

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This thesis presents a critical reading of selected Indo-Caribbean prose and poetry and explores their shared concern with issues of madness and insanity. Before approaching literary texts, however, the thesis investigates the colonial treatment of mental illness in Trinidad and British Guiana in order to establish a pragmatic link between the East Indians’ experience of mental illness during indentureship and its later emergence in literature. The study of the development of local colonial psychiatry is based on the examination of original sources, including relevant Parliamentary Papers and previously unexamined material. A critical reading of Edward Jenkins’s writings provides the link between history and literature, whilst contemporary theories on the construction of the collective imaginary help to sustain the argument of a transference of the trope of madness from facts to fiction, from reality to imagination. This project contributes both to the growing field of Indo-Caribbean literary criticism and to the embryonic area of the history of mental health in the Caribbean. Concentrating on the relation between the social history of medicine and literary imagination it suggests a new approach to Indo-Caribbean literature based on the close relationship between health and culture.

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El, Masry Yara. "Representations of political violence in contemporary Middle Eastern fiction." Thesis, University of Essex, 2016. http://repository.essex.ac.uk/16563/.

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Today many Middle Eastern states are experiencing political violence, either in the form of foreign occupation, civil war, revolution or coup d’état. This regional violence is not dissociated from international politics. In fact many foreign states are directly involved through influencing, financing or manipulating the situation, and have subsequently been the target of violent attacks themselves. Responding to this situation, a plethora of academic and artistic output concerning Middle Eastern terrorism has emerged from the West. These efforts, especially in English-language fiction, have been mainly reductive and simplistic and have contributed to furthering an atmosphere of mistrust and Islamophobia that emerged after 9/11. Yet in the decade following 9/11 little attention has been given to Middle Eastern writers who have been treating the subject of political violence in their own fiction and whose works are available in a variety of languages. This thesis analyzes five Middle Eastern novels that depict major regional conflict zones. Alaa Al-Aswany, Orhan Pamuk, Assaf Gavron, Yasmina Khadra, and Mohsin Hamid’s novels describe the nuances of their respective contexts: Egypt, Turkey, Israel/Palestine, Iraq and Pakistan. The following analyses highlight the complexity of Middle Eastern political violence and shed light on how these authors perceive or respond to Terrorism discourse in their fictions.

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Al-Hussamy, Raghad. "Images of self and other the journey to Europe in modern Arabic prose narratives /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3215219.

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Thesis (Ph.D.)--Indiana University, Dept. of Comparative Literature, 2006.
Source: Dissertation Abstracts International, Volume: 67-04, Section: A, page: 1325. Adviser: Fedwa Malti-Douglas. "Title from dissertation home page (viewed June 19, 2007)."

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Bowles, Henry Miller. "Anatomy of "Decadence"." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493344.

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Examining the perception of literary decline in Greek, Latin, Arabic, and Persian, this study unearths an enduring taboo, one little changed by place and time, against verbal creation too readily sacrificing “nature” and “truth” to artifice and phantasy. The fading of the taboo after the nineteenth century, when “Decadent” yields to a non-normative name for the present (“Modern”), is without precedent. Demonstrating the opprobrium’s enduring nature, this study compares for the first time four literary traditions’ confrontations with a “Decadence” whose similarities have been conjectured since philology’s “golden age.” Chapter I examines two ancient polemics against decline, the tableaux of decay painted by the Avestan liturgical texts and the Attic Greek thinkers before new attitudes towards verbal creation. A similar tableau emerges in Roman reactions to post-Augustan eloquentia’s “decline,” as the analysis of Tacitus in chapter II demonstrates. Chapter III gives voice to non-specialist Imperial reactions to the “decline” heralded by the Second Sophistic, analyzing Plutarch’s and Marcus Aurelius’s rejections of verbal art. Chapter IV considers the effort to regulate artifice within the rhetorical tradition, examining the two great Hellenistic and Imperial authorities (Demetrius and Quintilian). Chapter V finds the prohibition unbroken in the earliest Arabic debate over suqāṭ (“Decadence”). Al-Āmidī’s Muwāzana is a summary statement of the rejection of verbal creation too enamored of facticity. Conversely, chapter VI looks to post-Classical Persian voices enshrining this very conception of verbal creation. Suhrawardī, Mullā Ṣadrā, and Ṣāʾib call for a language reflective of little other than wahm (“imagination”) and himma (“desire”). Chapter VII examines “Decadence” in Greek and Arabic post-Classical fiction. The erosion of μῦθος by ψυχή as the banal desire of non-heroic protagonists eclipses action, as phantasy, shown through the pathetic fallacy, irradiates out into the world, supports critics’ contention: Imperiousness of imagination goes with the genera dicendi’s loosening and the pull of language from the inhuman towards personal fancy. “Decadence” in fiction reflects a literature democratized, one mirroring (petty-) bourgeois interests. This is, argues chapter VIII, a premonition of Modernity: With Gutenberg and Calvin, with an unprecedented accessibility and banality of letters, the taboo against subjectivism and facticity recedes.
Comparative Literature

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Alatawi, Ahmed Saleem. "The Representation of Social Hierarchy in Saudi Women Novelists’ Discourse Between 2004 and 2015." The Ohio State University, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=osu149857309025208.

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Oraby, Ebtissam. ""Reading with My Eyes Closed” Arabic Literature as a Site for Engagement with Alterity: An Ethnographic Study of Arabic Literature Collegiate Classroom." Thesis, The George Washington University, 2021. http://pqdtopen.proquest.com/#viewpdf?dispub=28258301.

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This study investigates the reading and studying of Arabic literature in U.S. collegiate education as a site for engagement with alterity. The purpose is to explore how students in foreign language (FL) literature courses encounter alterity, how they construct the other and reconstruct themselves as they read modern Arabic literary texts, and how the political, historical, geographical, and cultural contexts in which students read shape their reading. Using ethnographic methods, I examine an Arabic literature U.S. collegiate class that I created and taught. Data sources include audio recordings of class discussions, audio recording of out-of-class discussion groups with students, researcher’s memos after classes and out-of-class discussion sessions, in-depth interviews of students, qualitative analysis of students’ written work. Witnessing the growing movement of literacy-based approaches to foreign language education, I use theories of alterity as a framework to illuminate understanding of literacy in foreign language contexts and possibly engender an other-oriented literacy. Notions of alterity that constitutes my theoretical framework are synthesized through analyses of Levinas’s ethics of alterity and post-colonial conceptualization of alterity, supporting my investigation of the consumption of Arabic literature in the Western Academy (Huggan, 2002). The post-colonial lens enables me to interpret the construction of the self and the other through the act of reading within its specific historical, cultural and political contexts (Drabinski, 2011). Building on the works of scholars using Levinas’s ethics to theorize an ethical reading (Attridge, 2004a; Cohen, 2004; Davis, 2010; Tarc, 2015), my theoretical framework envisions an ethical textual engagement with the literary work. Participants of the study encountered different aspects of alterity when reading and studying Arabic literary works, and each aspect posed a different challenge to them. Through the encounter with the alterity of the literary works, the Arabic language and their peers, participants were challenged to rethink their habitual modes of thinking, (Attridge, 2004a), to be open to different interpretation and be uncertain about their own, to embrace their differences (Biesta, 2004), to rely on and be responsible for each other, and learn from each other (Todd, 2003) and to produce knowledge in conversation with an other (Katz, 2013). In their reading, participants encountered cultural distance with the literary works (Attridge, 2011) both close and far and made efforts to account for it. The study demonstrates how alterity as a framework in FL literature class can create opportunities for students to ethically respond to literary works and to each other and engage in learning as a transformative experience of encountering otherness.

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Yolles, Julian Jay Theodore. "Latin Literature and Frankish Culture in the Crusader States (1098–1187)." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467480.

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The so-called Crusader States established by European settlers in the Levant at the end of the eleventh century gave rise to a variety of Latin literary works, including historiography, sermons, pilgrim guides, monastic literature, and poetry. The first part of this study (Chapter 1) critically reevaluates the Latin literary texts and combines the evidence, including unpublished materials, to chart the development of genres over the course of the twelfth century. The second half of the study (Chapters 2–4) subjects this evidence to a cultural-rhetorical analysis, and asks how Latin literary works, as products by and for a cultural elite, appropriated preexisting materials and developed strategies of their own to construct a Frankish cultural identity of the Levant. Proceeding on three thematically different, but closely interrelated, lines of inquiry, it is argued that authors in the Latin East made cultural claims by drawing on the classical tradition, on the Bible, and on ideas of a Carolingian golden age. Chapter 2 demonstrates that Latin historians drew upon classical traditions to fit the Latin East within established frameworks of history and geography, in which the figures Vespasian and Titus are particularly prevalent. Chapter 3 traces the development of the conception of the Franks in the East as a “People of God” and the use of biblical texts to support this claim, especially the Books of the Maccabees. Chapter 4 explores the extent to which authors drew on the legend of Charlemagne as a bridge between East and West. Although the appearance of similar motifs signals a degree of cultural unity among the authors writing in the Latin East, there is an abundant variety in the way they are utilized, inasmuch as they are dynamic rhetorical strategies open to adaptation to differing exigencies. New monastic and ecclesiastical institutions produced Latin writings that demonstrate an urge to establish political and religious authority. While these struggles for power resemble to some extent those between secular and ecclesiastical authorities and institutions in Western Europe, the literary topoi the authors draw upon are specific to their new locale, and represent the creation of a new cultural-literary tradition.
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Marshall, Barbara Alexandra. "The idea of Europe in world literature from the Eastern and Western peripheries." Thesis, University of Exeter, 2018. http://hdl.handle.net/10871/33736.

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While a vast range of works have been written on European identity from historical, cultural, political, sociological, and economic points of view, I am attempting to turn the discourse around and investigate the complex notion of European identity that forms the basis of personal, collective and societal identities represented in literature and a European space imagined and depicted differently by various writers. My thesis explores the diverse interpretations of Europe by creating and investigating a literary dialogue between some works in Hungarian and British contemporary literature and so, in a generalized sense, in some aspects between the Eastern and Western peripheries of Europe. The literary interpretation of Europe and European identity is a neglected research area, just as is the literary dialogue between the Western and the Eastern parts of the European Union. Due to this lack of exemplary methodological routes, the thesis’s comparative nature and the fact that it deals with the cultural positions and literary capitals of two very unequal countries, the methodological background is provided by world literary approaches. Widening the time-scale from the most recent works to ones published in the 1990’s and some even before the fall of the Iron Curtain presented the opportunity for analysing the dynamic character of British and Hungarian perceptions and the changing focus on prevalent themes. Imre Kertész (1929-2016) was primarily concerned by the formulation and articulation of new ethical and philosophical values for Europe emerging on the ethical zero ground of the Holocaust and focused on a detached, theoretical observation of the individual. Brian Aldiss (1925-2017) was more interested in the active and often contradictory aspects of identity and the practical moral dilemmas after the Wars in twentieth-century Europe. Marina Lewycka’s (1946-) novels deal with the European aspects of migration concerning the different generations and the gender dimensions of the Europe concept. László Végel (1941-) writes about the utopia of Europe as a multi-ethnic unity and explores the minority identity in relation to the migrant existence. Tim Parks (1954-) approaches the issues of fate and destiny, and their relevance to European politics and personal choices, while also investigating the possibility of linguistic schizophrenia. Gábor Németh’s (1956-) novels investigate the symbolism inherent in European Jewish identity and cosmopolitanism and the current attitudes on populism and anti-immigration. The perspective and the focus from which the novels are analysed have been influenced by present events, and the political, social and cultural atmosphere of both countries and the EU. I have been trying to spot signs which might have forecast the disillusionment and hostility felt towards the European dream by the majority of both populations. The disappointment over the dissolving vision of a united Europe has emerged as an overall theme connecting the writers’ works; however, the pressing want of free-spirits, the Nietzschean Good Europeans, has also been persistent.

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Mosley, Marcus. "Jewish autobiography in Eastern Europe : the pre-history of a literary genre." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306789.

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Evers, John David. "Myth as narrative : structure and meaning in some ancient Near Eastern texts." Thesis, University of Edinburgh, 1988. http://hdl.handle.net/1842/19732.

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Varga, Adriana L. "The modernist novel in Western and Eastern Europe Virginia Woolf, Dezso Kosztolnyi, and Mateiu Caragiale /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3274277.

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Thesis (Ph.D.)--Indiana University, Dept. of Comparative Literature, 2007.
Source: Dissertation Abstracts International, Volume: 68-07, Section: A, page: 2936. Adviser: Mihaly Szegedy-Maszak. Title from dissertation home page (viewed Apr. 9, 2008).

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Middlekoop, Roeland. "The genre of suffering in the ancient Near Eastern literature, the Hebrew Bible, and in some examples of modern literature." Master's thesis, Faculty of Humanities, 2004. http://hdl.handle.net/11427/31451.

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The aim of this thesis is to compare works of drama regarding the suffering of the human being in the context of life and literature and in relation to the issue of justice, which revolves around the impact of Justice, Humanity and God. My aim is to look at the development of the genre of suffering starting with the Ancient Near Eastern Literature, to define the genre in its development and to characterise its features in the various literatures discussed, especially with respect to the Book of Job.

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Nir, Oded. "Nutshells and Infinite Space: Totality and Global Culture." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1404773762.

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El, Hosseiny Alya Hany. "Strange and Stranger(s)| Constructing Hybrid Modernity through a Reading of Latin American and Arabic Prose, 1880-1920." Thesis, New York University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10750849.

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This dissertation examines the theme of strangeness in Arabic and Latin American literature between 1880 and 1920. Through analytical readings of novels and other prose fiction of the late-nineteenth and early-twentieth centuries, I show the salience of strangeness, alienation and estrangement as motifs in these works. In the first chapter of the dissertation, I examine earlier works of prose to provide context. In the second chapter, I focus on strangeness as manifested through sexual transgression. Finally, in the last chapter, I analyze narratives of physical estrangement, such as travel, urban alienation, and disconnect from nature.

In analyzing strangeness, I show its close relationship with modernity. Indeed, alienation is a hallmark of modernity, rising from a disconnect with one’s society and physical environment. Alienation and estrangement are also metaphorical ways of addressing the relationship with the Other, especially if that Other is a colonizer or ex-colonizer. Strangeness is therefore expressive of problematics of national identity, at a time of budding decolonization and post-colonial nation-building.

Finally, this dissertation shows how the early prose literature of the turn of the twentieth century, in Latin America and in the Arab world, has expressed essential anxieties of modernity, and set the course for the canonical works of the later twentieth century.

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Al-Hujelan, Naser S. "Worldviews of the peoples of the Arabian Peninsula a study of cultural system /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3319922.

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Thesis (Ph.D.)--Indiana University, Dept. of Near Eastern Languages and Cultures, 2008.
Title from PDF t.p. (viewed on May 11, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3166. Adviser: Hasan El-Shamy.

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Hemmig, Christopher T. "Peripheral Agents: Marginality in Arab Folk Narrative." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1245358153.

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Power, Cian Joseph. "Many Peoples of Obscure Speech and Difficult Language: Attitudes towards Linguistic Diversity in the Hebrew Bible." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845462.

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The subject of this dissertation is the awareness of linguistic diversity in the Hebrew Bible—that is, the recognition evident in certain biblical texts that the world’s languages differ from one another. Given the frequent role of language in conceptions of identity, the biblical authors’ reflections on language are important to examine. Of the biblical texts that explicitly address the subject of linguistic diversity, some are specific, as in references to particular languages (e.g., “Aramaic”), while others refer to linguistic multiplicity generally, as in the Tower of Babel episode (Gen 11:1–9). Linguistic difference is also indicated implicitly, as when the speech of Laban in Gen 29–31 exhibits Aramaic-like features that emphasize his foreignness. Building on previous studies of limited scope, my approach is to collect and analyse the evidence for awareness of linguistic diversity in the biblical books comprehensively. Drawing on concepts from sociolinguistics, including style-switching, code-switching, and language ideology, I categorize such evidence and explain its significance with respect to its literary and historical contexts. I thus contribute to wider debates on the sociolinguistics of ancient Hebrew, the development of the concept of the “holy language” in Judaism, and the topic of linguistic diversity in the broader ancient Near East. I find that the notion of linguistic diversity is used in the Hebrew Bible to set up, and also to challenge, boundaries of various kinds, be they territorial, as in the Shibboleth test (Judg 12:5–6), ethnic, as with the Judaean-Ashdodite children (Neh 13:23–4), or theological, as in Jeremiah’s Aramaic oracle against idols (Jer 10:11). My analysis shows that references to linguistic diversity are concentrated in texts of the Achaemenid Persian period and later, reflecting changes in the sociolinguistic circumstances of Judaeans. Yet in all periods Israel and Judah’s encounters with the empires Assyria, Babylonia, and Persia influenced attitudes towards linguistic diversity, whether this influence be manifested in fear (Jer 5:15) or ridicule (Esth 8:9). Overall, linguistic difference is not the primary means by which the biblical authors distinguish Israel from the nations, nor do they attribute a unique religious function to their own language.
Near Eastern Languages and Civilizations

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Deckard, Sharae Grace. "Exploited Edens : paradise discourse in colonial and postcolonial literature." Thesis, University of Warwick, 2007. http://wrap.warwick.ac.uk/1139/.

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This thesis examines the relation between figures of paradise and the ideologies and economies of colonialism, imperialism, and global capitalism, arguing that paradise myth is the product of a value-laden discourse related to profit, labour, and exploitation of resources, both human and environmental, which evolves in response to differing material conditions and discursive agendas. The literature of imperialism and conquest abounds with representations of colonies as potential gold-lands to be mined materially or discursively: from the EI Dorado of the New World and the 'infernal paradise' of Mexico, to the 'Golden Ophir' of Africa and the 'paradise of dharma' of Ceylon. Most postcolonial analyses of paradise discourse have focused exclusively on the Caribbean or the South Pacific, failing to acknowledge the appearance of fantasies of paradise in association with Africa and Asia. Therefore, my thesis not only performs a comparative reading of marginalized paradisal topoi and tropes related to Mexico, Zanzibar, and Ceylon, but also uncovers literature from these regions which has been overlooked in mainstream postcolonial .criticism, mapping the circulations, continuities, and reconfigurations of the paradise myth as it travels across colonie{and continents, empires and ideologies. My analysis of these three regions is divided into six chapters, the first of each section excavating colonial uses ofthe paradise myth and constructing its genealogy for that particular region, the second investigating revisionary uses of the motif by postcolonial writers including Malcolm Lowry, Wilson Harris, Abdulrazak Gurnah, and Romesh Gunesekera. I address imperialist discourse from outside the country in conjunction with discourse from within the independent nation in order to demonstrate how paradise begins as a literal topos motivating European exploration and colonization, develops into an ideological myth justifying imperial praxis and economic exploitation, and [mally becomes a literary motif used by contemporary postcolonial writers to challenge colonial representations and criticize neocolonial conditions.

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Smith, Benjamin Lenox. "Writing Amrika: Literary Encounters with America in Arabic Literature." Thesis, Harvard University, 2014. http://nrs.harvard.edu/urn-3:HUL.InstRepos:13095487.

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My dissertation, Writing Amrika: Literary Encounters with America in Arabic Literature is an examination of this cross-cultural literary encounter primarily through fictional prose written in Arabic from the beginning of the 20th century into the 21st century. The texts studied in this dissertation are set in America, providing a unique entry point into questions about how Arab authors choose to represent Arab characters experiencing their American surroundings. While each text is treated as a unique literary production emerging from a contingent historical moment, an attempt is made to highlight the continuities and ruptures that exist in both the content and form of these texts spanning a century of the Arab literary experience with America. I argue that this body of literature can be understood through its own literary history of the American encounter in Arabic literature; a literary history in dialogue with an East-West encounter that has more frequently represented the western 'Other' through European characters and locales. In focusing on the process of identification by Arab characters in America this dissertation argues that the American encounter initiates a particular ambivalence resulting in multiple, and often contradictory, identifications on behalf of the Arab characters which result in poignant crises and strained narrative resolutions.
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Pressman, Hannah Simone. "Confessional Texts and Contexts| Studies in Israeli Literary Autobiography." Thesis, New York University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3557024.

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In Jewish Studies in general and Jewish literary studies in particular, the autobiography has taken on renewed significance in the twenty-first century. A recent wave of Hebrew autobiographical writing has reinvigorated long-standing debates about the connections between family drama and national history in the modern state of Israel. This dissertation examines the discourse of selfhood generated by a select group of authors from the 1950s-1990s, the decades immediately preceding the genre's current boom. The "confessional mode of Israeli literary autobiography," as I designate this discourse, exposes the religious underside of early Israeli life writing.

The proposed genealogy uncovers a heretofore unacknowledged stream of autobiographical writing positioned at the nexus of public and private expression. Starting with Pinhas Sadeh's Hah&barbelow;ayim kemashal (1958), I deconstruct the author's sacred-profane terminology and his embrace of sacrificial tropes. I then explore David Shahar's Kayitz bederekh hanevi'im (1969) and Hamasa le'ur kasdim (1971), two works engaging with the Lurianic kabbalistic mythology of fracture and restoration ( tikkun). The next turn in my discussion, Hanokh Bartov's Shel mi atah yeled (1970), focuses on the development of individual memory and artistic identity. Haim Be'er's confessional oeuvre anchors the final two chapters, which reveal the therapeutic and theological motivations behind Notsot (1979) and H&barbelow;avalim (1998).

My interdisciplinary engagement offers fresh readings of these autobiographical performances. The narratives by Sadeh, Shahar, Bartov, and Be'er deploy memories as a conscious, aesthetic act of self-construction. Riffing on the portrait of the artist as a young man, each author reveals the intimate connections among memory, trauma, and artistic creation. Concurrently, they mediate their religious identities in the new Jewish state, Oedipally rejecting the father's faith. The combination of literary self-reflexivity with spiritual self-accounting (h&barbelow;eshbon nefesh) links these Israeli writers with the classic confessional "double address," which engages both God and the human reader. My analysis thus contributes a new consideration of the relationship between author and audience in modern Hebrew culture.

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Prown, Katherine Hemple. "Flannery O'Connor, Fyodor Dostoevsky and the Antimodernist Tradition." W&M ScholarWorks, 1988. https://scholarworks.wm.edu/etd/1539625432.

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Khaldi, Boutheina. "Arab women going public Mayy Ziyadah and her literary salon in a comparative context /." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3332477.

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Thesis (Ph.D.)--Indiana University, Dept. of Near Eastern Languages, 2008.
Title from home page (viewed on May 14, 2009). Source: Dissertation Abstracts International, Volume: 69-09, Section: A, page: 3537. Adviser: Suzanne P. Stetkevych.

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Naim, Ibrahim Ali 1962. "Imam Musa al-Sadr: An analysis of his life, accomplishments and literary output." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282708.

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Imam Musa al-Sadr (1347 AH, 1928 CE), is an Iranian Shi'i Imam with Lebanese ancestry. He became the leader of the Shi'i community in Lebanon in 1959 after the death of the local leader. He lived in Lebanon for about nineteen years before his sudden disappearance during an official visit to Libya in 1978. His stay in Lebanon marked a major transformation in the political, social, religious, and economic life of the Shi'i community. It also marked a major change in the history of Lebanon and the Lebanese as a whole. His work and accomplishments touched all the Lebanese no matter what religion, region, or political affiliation they belonged to. This dissertation will discuss and analyze the life of Imam Musa, as he was known by his followers; his numerous writings, speeches, and manifestos; the contributions he made to the advancement of the Shi'i community in Lebanon. It will also analyze his appeal for Muslim unity around the world and religious tolerance between the various religious communities in Lebanon. Finally this dissertation will look at the legacy he left and the future of the Shi'ah in Lebanon. This study is divided into four chapters. The first chapter is about the Shi'i community in Lebanon, its history, numbers and political and socio-economic status at the time of Imam Musa's arrival to Lebanon. The second chapter looks at the life of Imam Musa al-Sadr, his accomplishments, the changes he was able to affect for and within the Shi'i community, and his untimely disappearance in 1978. Chapter two also discusses the Imam by looking at him from three different points of view: the man, his political thought and his role as a religious reformer. "Imam Musa: The man" is a personal look at the Imam and views of people who lived and dealt with him throughout the nineteen years he spent in Lebanon. "Imam Musa: His Political Thought" discusses his dealings with the Lebanese government, the Christian parties, the Leftist Muslim parties and the Palestinians. "Imam Musa: Religious Reformer" analyzes his views on religion and relations between religions. As a reformer Imam Musa advocated unity between Muslims around the world, a more active role for women in Islamic society, and tolerance for other religions. The third chapter analyzes Imam Musa's literary output (books, speeches, and manifestos) during his tenure in Lebanon. These will be analyzed in their relation to Imam Musa's life and accomplishments in Lebanon. The fourth chapter looks at the legacy of the Imam, the fate of the Shi'i community since his disappearance, and the future of the community in Lebanon.

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King, Anya H. "The musk trade and the Near East in the early medieval period." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3253639.

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Thesis (Ph.D.)--Indiana University, Dept. of Eurasian Studies and Near Eastern Languages and Cultures, 2007.
Title from PDF t.p. (viewed Nov. 19, 2008). Source: Dissertation Abstracts International, Volume: 68-02, Section: A, page: 0695. Adviser: Christopher I. Beckwith.

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Dobson, Eleanor. "Literature and culture in the golden age of Egyptology." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7248/.

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This thesis argues that a nuanced understanding of Egyptological writing across the late nineteenth and early twentieth centuries can only be achieved through the consideration of the broader literary and artistic culture in which these texts were produced, and that an understanding of contemporary cultural artefacts requires a complementary awareness of Egyptology. It demonstrates the wealth of generic and material exchange between Egyptological and literary texts, and reveals cultures of mythmaking in which Egyptologists embellished their accounts, while those who collected Egyptian objects invented supernaturally-charged fictions in a bid to establish their own authority. It establishes the inflation in Egyptian iconography not merely in textual form, but across material culture, claiming that the growing availability of texts addressing ancient Egypt encouraged linguistic experiment among writers of fiction, and the domestication of hieroglyphs. It argues that interests in Egyptology and psychology often went hand-in-hand, shifting the understanding of hieroglyphs as something ‘other’ to a product of the ‘self’. Finally, it charts the commercialisation of Egyptian iconography, increasingly connected to products that drew upon Egypt’s glamour (and the glamour of theatre and cinema), but also obverses a counterculture that harnessed ancient Egypt’s fascination and connected it to more meaningful spiritual experiences.

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Jenigar, Andrea Rita. "Nahnh Laysna Ajanib [We Are Not Foreigners]: Bridging Cultural Gaps Through Middle Eastern Young Adult Literature in the Secondary Language Arts Classroom." Ohio University Honors Tutorial College / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1429880989.

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McHaffie, Jonathan Paul. "Ethics and the media : a study of journalists in Eastern Germany before and after reunification." Thesis, University of Sheffield, 1998. http://etheses.whiterose.ac.uk/14745/.

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This thesis examines the working conditions and practices of Eastern German journalists before and after the reunification of the two post-war German states. It explores the development of the press in both the German Democratic Republic and the Federal Republic of Germany and the strengths and weaknesses of both systems. Building on this work, the thesis then examines the experiences of the journalists after 1989. It looks at the problems which have arisen in particular for the journalists, and the way in which these problems have been dealt with. The approach of the journalists to these problems demonstrates the way in which they view their profession and the responsibility associated with their work. The reasons the journalists had for complying with the political instructions they received in the GDR are very complex and diverse. Some are the result of their upbringing and experiences, while others are very practical and relate to the conditions in which citizens of the GDR found themselves. The reasons each journalist had are never exactly the same. The fact that the journalists did generally comply does not, however, mean that they were unaffected by the compromises they had to make with their own principles. They were often troubled by their consciences, but in time, they learned to live with this as the price which had to be paid for their decision to stay in a career which did afford them some pleasures, and their consciences became desensitised towards the expectations which were placed upon them. When, in 1989, they suddenly found themselves in a situation in which they had tremendous professional freedom, their consciences were reawakened, and they realised that they had the opportunity to remain true to some of their personal values in a way which had not been the case in the GDR. However, they soon learned that this freedom was being compromised by III the economic demands of the free market. Initially, they reacted strongly against the new pressures which they experienced, but in time, they grew accustomed to the new situation, and, as in the GDR, their consciences became a less significant factor in the decisions they had to make in their professional lives. The way in which the journalists view the new challenges they face in their work is examined using interview material. This provides insights into the way in which the journalists regard the new experiences they have had since 1989, and the way in which they would like to deal with the new way of working. At the same time, the practical limitations which they face in their new working conditions are seen, and the similarities and differences between their work in the GDR and in the new Federal Republic become clear. Despite all the less positive developments since 1989, none of them wishes to return to the old system.

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Key, Alexander. "A Linguistic Frame of Mind: ar-Rāġib al-Iṣfahānī and What It Meant to be Ambiguous." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10361.

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The mediaeval Islamicate world was dominated by a language-obsessed culture that placed great value on words and their meanings. These words and meanings could, for those who used them, make the difference between both earthly success or failure, and salvation or damnation in the hereafter. Scholars were also conscious of the contingency of the links between words and their meanings, and the potential this created for ambiguity. This dissertation is about the mechanisms, models, and assumptions those scholars used to manage linguistic ambiguity. My investigation focuses on ar-Rāġib al-Iṣfahānī (fl. ≤ 409/1018), one such language-obsessed scholar. I provide a comprehensive review of his life, works, and times. He put together a portfolio of intellectual positions in exegesis, theology, ethics, and poetics that was guided by a philosophy of language which accepted and negotiated linguistic ambiguity. Underpinning that philosophy was a theory of meaning that used the pairing of expression and idea (lafẓ and maʿnā) to deal with polysemy, the intent of the speaker, and the function of the lexicon. Ar-Rāġib’s philosophy was emblematic of what I call the Arabic Language Tradition, the shared assumptions of which constituted an indigenous philosophy of language that was able to supply its own answers to the central questions of linguistics and then use those answers across all of the genres encompassed by its scholarship, from grammar to poetics, law, and theology. It was an Arabic Language Tradition that is best understood through comparison to an alternative Classical Language Tradition that had its roots in the Organon and a theory of meaning with little space for ambiguity. Re-telling Islamic intellectual history through the lens of language in this way shows us that in addition to the well-known and oft-studied Islamic engagement with Hellenistic philosophy there was another, indigenous, tradition with its own answers to the problems of mediaeval scholarship. This Arabic Language Tradition saw in language a solution to these problems, rather than seeing language as just another hurdle to be overcome.
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Kaminski, Steven Henry. "The end of the sage : a reconceptualization of the sophists in light of ancient Near Eastern wisdom /." The Ohio State University, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487864485227398.

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Niousha, Eslahchi. "BEYOND THE WATER: HOW PRONUNCIATION AFFECTS MELODY IN THE ZOROASTRIAN HYMN " THE WATER'S BIRTHDAY" IN AHMAD-ABAD, IRAN." Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1595845477078896.

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Marven, Lyn. "'DaÎ² dies der Osten ist Was im Kopf nicht aufhoÌˆrt' : representations of the body and narrative strategies in the works of Herta MuÌˆller, Libuse Monikova and Kerstin Hensel." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391192.

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Hodge, Bryan C. "The labor of the gods ancient Near Eastern creation accounts and the purpose of Genesis 1 /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Mahasneh, Anjad. "The Translatability of Emotiveness in Mahmoud Darwish's Poetry." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28619.

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Abstract:

This study addresses the translatability of emotive expressions in the poetry of the distinguished Palestinian poet Mahmoud Darwish. The study gives translators and readers an example of how to look at emotiveness in the Arabic poetry by studying main sources of emotiveness like cultural expressions, figures of speech such as rhetorical questions and repetitions as well as expressions of direct emotiveness such as proper names. The ambition of this study is to enrich the literature on translation with new examples of emotiveness by pointing out the expected problem areas when translating emotive expressions. Furthermore, this study is significant since it attempts to answer the question of whether emotiveness constitutes a problem when translating from Arabic into English and whether the meaning and the musicality of poetry are translatable or not. The English translations are selected from: 1. Unfortunately, It Was Paradise translated and edited by Munir Akash and Carolyn Forche with Sinan Antoon and Amira El-Zein (2003) e 2. The Butterfly's Burden translated by Fady Joudah (2007). The original poems can be found in Darwish's most recent poetry collections included in the 2009 edition of The Complete Recent Works by Mahmoud Darwish, published in Beirut. The emotive expressions selected from the English collections and compared to the Arabic original are divided into three categories: the cultural expressions, the linguisticexpressions, and the political expressions. The study highlights different emotive devices used in the selection of poems, by carrying out an analysis of the English translation as well as the Arabic original text. The emotive expressions selected are carefully analyzed to show how the translation was able to render the emotive meaning expressed and intended by the poet in the text in its original form.

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Dissertations / Theses on the topic 'Eastern literature'

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