Books: 'Expression forms'

1

Sowers, Robert. Rethinking the forms of visual expression. Berkeley: University of California Press, 1990.

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Rethinking the forms of visual expression. United States: University of California Press, 1990.

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3

On the ethos of Hindu women: Issues, taboos, and forms of expression. Kathmandu: Mandala Publications, 2004.

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4

Figg, Kristen Mossler. The short lyric poems of Jean Froissart: Fixed forms and the expression of the courtly ideal. New York: Garland Pub., 1994.

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5

Gall, Gregor, ed. New Forms and Expressions of Conflict at Work. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137304483.

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Deutsche Gesellschaft für das Englischsprachige Theater und Drama der Gegenwart. Conference. Extending the code: New forms of dramatic and theatrical expression ; papers given on the occasion of the twelfth annual conference of the German Society for Contemporary Theatre and Drama in English. Trier: WVT, Wissenschaflicher Verlag Trier, 2004.

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7

John, Houston. The abstract vessel: Forms of expression & decoration by nine artist-potters: Gordon Baldwin, Alison Britton, Ken Eastman, Philip Eglin, Elizabeth Fritsch, Carol McNicoll, Jacqui Poncelet, Angus Suttie, Betty Woodman : ceramics in studio. London: Bellew (with) Oriel/Welsh Arts Council, 1991.

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8

Narrativas: Outros conhecimentos, outras formas de expressão. Petrópolis, RJ, Brasil: DP et Alii, 2010.

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9

Uribe, Giselle Von der Walde. Filosofía y silencio: Formas de expresión en el Platón de la madurez. Santafé de Bogotá, Colombia: Ediciones Uniandes, 2001.

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10

Furter, Pierre. Mondes rêvés: Formes et expressions de la pensée imaginaire. Neuchâtel (Switzerland): Delachaux et Niestlé, 1995.

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11

As desigualdades e suas múltiplas formas de expressão. Londrina: EDUEL, 2013.

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12

Revell, E. J. The designation of the individual: Expressive usage in Biblical narrative. Kampen, Netherlands: Kok Pharos Pub. House, 1996.

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13

Wacław, Zalewski, and Iano Joseph, eds. Form and forces: Designing efficient, expressive structures. Hoboken, N.J: John Wiley & Sons, Inc., 2010.

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14

C, DiPietro, and University of Toronto at Mississauga. Dept. of English., eds. ENG 120Y5Y - L0301: Forms of literary expression. [Toronto]: Utpprint, 2006.

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15

Breitinger, Eckhard. Defining New Idioms And Alternative Forms Of Expression. Rodopi Bv Editions, 1996.

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16

Eckhard, Breitinger, ed. Defining new idioms and alternative forms of expression. Amsterdam: Rodopi, 1996.

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17

Pregent, Kevin R., and Nathan C. Walker. Religious Expression in Public Schools. Edited by Michael D. Waggoner and Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.40.

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There is perhaps no better setting that exhibits the perennial tension between the Free Exercise Clause and the Establishment Clause than American public schools. The Free Exercise Clause of the First Amendment to the US Constitution ensures that students may retain their religious beliefs, practices, identities, and rights when they enter public schools. The free exercise principle also protects government employees; however, the Establishment Clause of the First Amendment prevents teachers and administrators, as agents of the state, from entangling the public school in religious activities or engaging in school speech that advances or endorses religion. This chapter illustrates how these two principles––free exercise of religion and non-establishment of religion––form the concept known as religious freedom. Attempting to strike this balance are public schools, which are required to serve the entire public, whether religious or not. Those within the school—both teachers and students—may be religious and wish to express their religion or to express their critique of or nonaffiliation with religion. This chapter explores different forms of religious expression for both students and teachers and details the unconstitutional nature of laws that seek to target religion for regulation or fail to accommodate religion in public schools.

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18

Maus, Fred Everett. Sexuality, Trauma, and Dissociated Expression. Edited by Blake Howe, Stephanie Jensen-Moulton, Neil Lerner, and Joseph Straus. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199331444.013.39.

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The trauma experienced by queer children and adolescents resulting from the societal stigmatizing of their sexuality may produce the post-traumatic conditions of avoidance, numbing, and dissociation. These conditions in turn may enable rich forms of musical expressiveness. The music of the pop duo, Pet Shop Boys, sometimes comes close to bringing a post-traumatic numbness into music itself. It is as though, in their case, the magic of dissociated musical expression has failed to offer its lifeline to the traumatized subject. This may sound like an artistic failure. But it can also be heard as a demystification, a refusal of the socially accepted queer expressiveness that succeeds only by avoiding the material that most needs expression.

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19

Pérez-Leroux, Ana T. The Expression of Genericity in Child Language. Edited by Jeffrey L. Lidz, William Snyder, and Joe Pater. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199601264.013.24.

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Generic expressions refer to species or kinds of objects, rather than individuals. As generics are encoded in various forms that also have other meanings, and differ across languages, children need to learn which morphosyntactic markers are compatible with generic interpretations. The evidence suggests that children do not need to actively learn generic meanings, but rather, they need to learn to restrict generic interpretations to specific forms of the target grammar. In spontaneous speech children use generic expressions appropriately, early and robustly. In comprehension, while initially overgeneralizing generic interpretations beyond target forms, children also demonstrate that they can exploit the complex relationships between sentence structure and generic meanings; and can integrate the relevant pragmatic and grammatical cues in understanding generic expressions.

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20

Enfield, N. J. Linguistic expression of commands in Lao. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198803225.003.0009.

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This chapter undertakes a survey of commands and similar speech acts in Lao, the national language of Laos. The survey draws upon a corpus of naturally occurring speech in narratives and conversations recorded in Laos. An important linguistic resource for expressing commands is a system of sentence-final particles. The particles convey subtle distinctions in meaning of commands, including matters of politeness, urgency, entitlement, and expectation. These distinctions are illustrated with examples. Forms of person reference such as names and pronouns also play a role in the formulation of commands, particularly in so far as they relate to a cultural system in which social hierarchy is strongly valued. Various other linguistic issues related to commands are examined, including negative imperatives, complementation, indirect strategies for expressing commands, and serial verb constructions.

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21

Maler, Anabel. Musical Expression among Deaf and Hearing Song Signers. Edited by Blake Howe, Stephanie Jensen-Moulton, Neil Lerner, and Joseph Straus. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199331444.013.4.

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Deaf people are often portrayed as living in a world of silence, cut off both from experiencing musical works and from musical expression. There are, however, many different forms of musical expression in Deaf culture, including “song signing.” This essay explores the idea that deafness, rather than being a disadvantage for musical expression, actually enables distinctive musical performances within the context of song signing. The first section surveys the different varieties of signed song performance, the second contains analyses of videos, and the third compares the Deaf and hearing song-signing communities. Analysis of multiple song-signing videos reveals that deaf and hearing song signers exploit different techniques in expressing themselves musically. The analyses explore the signers’ principal differences in terms of communication, use of space, and rhythmic techniques. The videos analyzed throughout the article reveal how both deafness and hearing can be musical resources in the context of song-signing performance.

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22

Lee, Daniel H., and Adam K. Anderson. Form and Function of Facial Expressive Origins. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190613501.003.0010.

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Facial expressions are an important source of social communication. But we do not know why they appear the way they do and how they arose. Here we discuss evidence supporting Darwin’s theory that our expressions originated for sensory egocentric function for the expresser, which were then co-opted as signals for allocentric social function. We show that facial expressions of fear and disgust have distinct opposing sensory effects that serve each emotion’s theorized function, regulating the intake of nasal and visual information. Then, we show how such egocentrically adaptive expressive forms may have been socially co-opted for allocentric function, transmitting basic gaze signals and complex mental states adaptively congruent for the receiver as the expresser. Together, the evidence connects the appearance of our expressions from their evolutionary origins to their modern-day communicative role, providing a functional perspective for organizing and understanding expression forms.

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23

Thanksgiving, its nature, and forms of expression: A tribute and review : an address delivered at Drummondville, Ontario, 6th November, being Thanksgiving Day throughout the Dominion. Toronto: J. Bain, 1987.

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24

Geier, Ted. A Parliament of Monsters: Romantic Nonhumans and Victorian Erasure. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474424714.003.0002.

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Shows the robust nonhuman concern in Romantic works through new readings of Mary Shelley, Burns, Wordsworth, Clare, and Coleridge. The chapter traces these themes and forms of threatened, abject life as an expansive multispecies community of suffering. These works interrogate the weakness of expressive forms, performing the very captivity they lament. Wordsworth’s poem on the Bartholomew Fair is a fulcrum to the London studies in the book. These forms of expression are then examined in Dickens’s narratology and the narrator-object Esther in Bleak House.

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25

Kẹhinde, Olupọna Jacob Obafẹmi, ed. African spirituality: Forms, meanings, and expressions. New York: Crossroad, 2000.

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26

/Sud, Fouraste R. L'Adolescent créatif: Formes, expressions, thérapies. Presses Universitaires du Mirail Toulouse (PUM), 1998.

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27

Mithun, Marianne. Modality and Mood in Iroquoian. Edited by Jan Nuyts and Johan Van Der Auwera. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199591435.013.12.

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This chapter focuses on languages that differ typologically from Western languages, those of the Iroquoian family. It deals with mood: the marking of “sentence types,” and the marking of (ir)realis, but its main concern is the more complex issue of the expression of modality. While most models of modality are based on languages with modal auxiliaries, Iroquoian languages lack auxiliaries, but they contain rich inventories of forms expressing traditional modality functions. First the semantic categories delimited by modality expressions are laid out. Next, pathways of formal development are traced, showing how the qualificational function of modality markers can drive prosodic, segmental, and syntactic changes. Finally, pathways of semantic development are investigated, illustrating that the changes undergone by Iroquoian modality markers are similar to, e.g., Germanic modal auxiliaries. Viewing modality as a set of distinctions conveyed by markers at varying stages of formal and functional development helps to explain the diversity we find.

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28

Kloos, John. Constructionism and Its Critics. Edited by John Corrigan. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780195170214.003.0027.

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Since the 1970s, social scientists increasingly have cast human emotions in the arenas of culturally or linguistically constructed expression. A wide spectrum of theoretical terminology has been employed, including “constructionism” and “constructivist.” This essay reviews constructionist theories that bear on the study of religion and emotion. It analyzes constructionist theories as both determinist and relativist. It focuses on the recent historical ethnographic work of an important anthropologist of emotion, William M. Reddy. It also examines how religious emotions get constructed and what forms serve to give them expression. Generally, religious ritual is a form that can function in such a way so that the emotional lows of loss and grief are made less low. Conversely, ritual can heighten the feelings of joy and happiness at times of celebration. The construction of ritual form reflects specific religious traditions, yet cultures also share more broadly emotional forms for handling death, birth, marriage, and personal formation.

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29

Narrog, Heiko. The Expression of Non-Epistemic Modal Categories. Edited by Jan Nuyts and Johan Van Der Auwera. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199591435.013.5.

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This chapter gives an overview of the cross-linguistic expression of non-epistemic modality. Following the issue of morphological expression, including covert (implicit) expression, deviations from one-meaning–one-form, and biases in the expression of non-epistemic possibility and necessity are presented. Then morphosyntactic aspects of the expression of non-epistemic modality are discussed, especially non-canonical case marking associated with the use of non-epistemic modal expressions, and the question of order between modal expressions and expressions of other grammatical categories. The chapter ends with a brief subsection on modal concord and on the use of non-epistemic modal expressions in discourse.

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30

Gall, G. New Forms and Expressions of Conflict at Work. Palgrave Macmillan, 2013.

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31

Olupona, Jacob K. African Spirituality: Forms, Meanings and Expressions (World Spirituality). Herder & Herder, 2001.

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32

New Forms And Expressions Of Conflict At Work. Palgrave Macmillan, 2013.

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33

Hans-Ulrich, Mohr, Mächler Kerstin, and Deutsche Gesellschaft für das Englischsprachige Theater und Drama der Gegenwart, (12th : 2004 : Meissen), eds. Extending the code: New forms of dramatic and theatrical expression : papers given on the occasion of the twelfth annual conference of the German Society for Contemporary Theatre and Drama in English. Trier: Wissenschaftlicher, 2004.

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34

Loon, J. Van. Anti-Methods : Expressive Forms of Researching Culture. Carleton Univ, 2000.

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35

Power, Timothy. Musical Persuasion in Early Greece. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780195386844.003.0008.

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This chapter on archaic and classical Greek music finds the political dimensions of musical expression to be paramount. Music, according to Power, presents a synesthetic form of communication—verse, instruments, often dance and, in Athenian drama, prose dialogue—of unrivalled modal complexity that reinforced the popular impact of this art form. Solon and other politicians used music, while Pindar and other poets introduced political motifs into performances of their works. In Power’s view, the generally accepted notion that early Greece was a “song culture”—differing in this respect from ancient Mesopotamia with its scribal culture, or from imperial Rome with its predilection for monuments and public spaces—should not lead to overemphasizing private life and personal communication as opposed to the political forms of expression developed by Solon, Pindar, and others.

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36

Hiratsuka, Toshiko. Politeness expressions on an American university campus. 1987.

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37

Anderson, Edward, and Arkotong Longkumer. Neo-Hindutva: Evolving Forms, Spaces, and Expressions of Hindu Nationalism. Taylor & Francis Group, 2020.

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38

Olupona, Jacob K. African Spirituality: Forms, Meanings and Expressions (World Spirituality, V. 3). Herder & Herder, 2001.

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39

Anderson, Edward, and Arkotong Longkumer. Neo-Hindutva: Evolving Forms, Spaces, and Expressions of Hindu Nationalism. Taylor & Francis Group, 2020.

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40

Anderson, Edward, and Arkotong Longkumer. Neo-Hindutva: Evolving Forms, Spaces, and Expressions of Hindu Nationalism. Taylor & Francis Group, 2020.

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41

Anderson, Edward, and Arkotong Longkumer. Neo-Hindutva: Evolving Forms, Spaces, and Expressions of Hindu Nationalism. Taylor & Francis Group, 2020.

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42

Tone-Pah-Hote, Jenny. Crafting an Indigenous Nation. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469643663.001.0001.

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In this in-depth interdisciplinary study, Jenny Tone-Pah-Hote reveals how Kiowa people drew on the tribe's rich history of expressive culture to assert its identity at a time of profound challenge. Examining traditional forms such as beadwork, metalwork, painting, and dance, Tone-Pah-Hote argues that their creation and exchange were as significant to the expression of Indigenous identity and sovereignty as formal political engagement and policymaking. These cultural forms, she argues, were sites of contestation as well as affirmation, as Kiowa people used them to confront external pressures, express national identity, and wrestle with changing gender roles and representations. Combatting a tendency to view Indigenous cultural production primarily in terms of resistance to settler-colonialism, Tone-Pah-Hote expands existing work on Kiowa culture by focusing on acts of creation and material objects that mattered as much for the nation's internal and familial relationships as for relations with those outside the tribe. In the end, she finds that during a time of political struggle and cultural dislocation at the turn of the twentieth century, the community's performative and expressive acts had much to do with the persistence, survival, and adaptation of the Kiowa nation.

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43

Steane, Andrew. The Human Community. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824589.003.0019.

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The chapter considers the worldwide community of people. Our evolutionary story is briefly sketched, and early human expression such as cave art. Our aesthetic ability, reasoning ability, and moral ability are considered. All of these are end-products of physical processes; all are none the less genuine for that. The same goes for our religious sense, which is the aptitude for discerning meaning. Some of the variety of forms of religious expression are mentioned, and comments on their history are given.

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44

Brownell, Rick. Expressive One-Word Picture Vocabulary Test English Record Forms. Academic Therapy Publications, 2001.

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45

Brownell, Rick. Expressive One Word Picture Vocabulary Tests: Record Forms, 25. Psychological Corp, 2000.

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46

League, Richard, and Kenneth Bzoch. Receptive-Expressive Emergent Language Test: Profile/Test Forms, 25. 2nd ed. Psychological Corp, 1991.

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47

Brownell, Rick. Expressive One Word Picture Vocabulary Tests: Record Forms, 25. Psychological Corp, 2000.

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48

Germana, Michael. A Deep Pocket for the Truth of the Times. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190682088.003.0006.

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Chapter 5 treats Ellison’s music criticism as an expression of his commitment to durational time and a critique of cultural forms like bebop that, in Ellison’s estimation, lend form to a discontinuous present. Rather than suggest, as many critics have, that Ellison was simply nostalgic for danceable swing music or hostile toward emerging musical forms, this chapter shows that Ellison’s primary criticism of bebop is that it formalizes a discontinuous sense of time and thereby affirms an historical view of the past structured by an analogous, sequentially static sense of time. Ellison’s problem with bebop, in other words, is neither musicological nor sociological, but temporal. Folk jazz and the blues, by contrast, affirm a durational view of time in the form of a “pocket” or groove entirely unlike the spatialized groove of history described in Invisible Man. In short, Ellison finds in musical grooves antidotes to the groove of history.

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49

Aikhenvald, Alexandra Y. ‘Me’, ‘us’, and ‘others’. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786658.003.0002.

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The Arawak language family is the largest in South America in terms of its geographical spread, with over forty extant languages. Arawak languages are spoken in at least ten locations north of the Amazon, and in at least ten south of it, and are structurally diverse. Across the family, the expression of first person is relatively consistent. This chapter starts with an overview of its marking and its meanings, with special focus on the emergence of inclusive/exclusive forms through language-internal resources and contact-induced change, followed by a case study of the means involved in the expression of first person, or ‘self’, and ‘other’ in Tariana, a well-documented Arawak language from the multilingual Vaupés River Basin linguistic area in northwest Amazonia. These involve person markers, exponents of future, and evidentiality (or grammatical expression of information source). Special narrative techniques and expression reveal the role of 'self' in Tariana verbal art.

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50

Aston, Nigel. The Established Church. Edited by William Doyle. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199291205.013.0017.

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Ancien Régime Europe had an ineradicably Christian character that was publicly embodied and expressed in its established churches. It was and remained a divided continent confessionally after the Peace of Westphalia (1648) with the churches of the Reformation established (sometimes precariously) in Scandinavia, Britain, Switzerland, much of Germany, and parts of eastern Europe; Roman Catholicism predominated elsewhere except within Russia and inside the Ottoman Empire where various forms of Orthodoxy were the primary form of Christian expression. Irrespective of confessional variations, every European state c .1700 exhibited and upheld an established church, at once a fundamental component and final sanction of its institutional life. The concept of establishment found different legal expression from state to state, from a kingdom the size of France to the tiny principalities of Protestant Germany and the Swiss cantons, and it was not necessarily the confession of the majority population, as the instances of early modern Ireland and Bohemia indicate.

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Books on the topic 'Expression forms'

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