Journal articles: 'Literary tradition'

1

Rampersad, Arnold, and Houston A. Baker. "The Literary Blues Tradition." Callaloo, no. 24 (1985): 498. http://dx.doi.org/10.2307/2930989.

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Fleming, Alison C., and Philip Edwards. "Pilgrimage and Literary Tradition." Sixteenth Century Journal 37, no. 4 (December 1, 2006): 1106. http://dx.doi.org/10.2307/20478150.

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Jauss and Thorne. "Modernity and Literary Tradition." Critical Inquiry 31, no. 2 (2005): 329. http://dx.doi.org/10.2307/3651487.

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4

Kargiotis, Dimitrios. "Tradition, Discipline, Literary History." Arts and Humanities in Higher Education 6, no. 2 (June 2007): 153–67. http://dx.doi.org/10.1177/1474022207076821.

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Jauss, Hans Robert. "Modernity and Literary Tradition." Critical Inquiry 31, no. 2 (January 2005): 329–64. http://dx.doi.org/10.1086/430964.

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BURT. "A Genuine Princeton Literary Tradition." Princeton University Library Chronicle 47, no. 3 (1986): 271. http://dx.doi.org/10.2307/26404355.

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7

del Valle Escalante, Emilio. "Rereading the Indigenista Literary Tradition." Latin American and Caribbean Ethnic Studies 10, no. 2 (May 4, 2015): 247–49. http://dx.doi.org/10.1080/17442222.2015.1059543.

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8

Black, Suzanne. "Imre Lakatos and Literary Tradition." Philosophy and Literature 27, no. 2 (2003): 363–81. http://dx.doi.org/10.1353/phl.2003.0039.

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9

Marotti, Maria Omella. "Literary Historicism and Women's Tradition." Italian Culture 13, no. 1 (January 1995): 261–71. http://dx.doi.org/10.1179/itc.1995.13.1.261.

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10

Klaudia Muca, Klaudia Muca. "Zerwania i ślady. O kryzysie krytyki literackiej raz jeszcze (z krakowską szkołą krytyki literackiej w tle)." Poznańskie Studia Polonistyczne. Seria Literacka, no. 36 (June 1, 2019): 309–26. http://dx.doi.org/10.14746/pspsl.2019.36.18.

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The article introduces the issue of a crisis of literary criticism in Poland in the 20th and 21st centuries. The crisis is linked to the spheres of culture described by the term literacy (or cultural literacy). One of the reasons for the crisis is the series of ruptures in the tradition of literary criticism. In order to overcome this crisis, it is crucial to relate the ruptured threads of narration on literary criticism. The Krakow school of literary criticism serves here as an example of a rupture between the present and the tradition (or heritage). Another problem analysed in the text is that of establishing a tradition and a school of thought. By verifying some of the elements of the discourse on literary criticism (e.g. Masters, ruptures, traces, melancholic position), some possibilities for overcoming the crisis are being considered.

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11

Banki, Luisa. "Schreiben einer Tradition." Internationales Archiv für Sozialgeschichte der deutschen Literatur 44, no. 1 (June 4, 2019): 157–75. http://dx.doi.org/10.1515/iasl-2019-0008.

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Abstract Around 1800, literary and gender discourses intersected in novel conceptualisations of friendship. Departing from a discussion of the possibility of female friendship, this paper offers a reading of Sophie von La Roche’s epistolary friendship with Julie Bondeli as it is presented in her late work Mein Schreibetisch (1799). This literary friendship, I argue, is offered as a model of female friendship that invites emulation. It thereby becomes an implicit – and only retrospectively reconstructable – beginning of a tradition of female literary friendship and authorship.

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12

Dowden, Steve, and Richard T. Gray. "Constructive Destruction. Kafka's Aphorism: Literary Tradition and Literary Transformation." German Quarterly 61, no. 4 (1988): 595. http://dx.doi.org/10.2307/406286.

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13

Levin, Susan B. "Platonic Eponymy and the Literary Tradition." Phoenix 50, no. 3/4 (1996): 197. http://dx.doi.org/10.2307/1192649.

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14

Oxford, Jeffrey, and Mack Smith. "Literary Realism and the Ekphrastic Tradition." South Central Review 14, no. 2 (1997): 91. http://dx.doi.org/10.2307/3189961.

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15

Boyarin, Shamma. "On The Andalusi Literary Intellectual Tradition." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 48, no. 2 (2020): 27–32. http://dx.doi.org/10.1353/cor.2020.0017.

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16

Horn, J. G. "Robert Frost and Feminine Literary Tradition." American Literature 72, no. 3 (September 1, 2000): 640–42. http://dx.doi.org/10.1215/00029831-72-3-640.

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17

Hoffman, Tyler, and Karen L. Kilcup. "Robert Frost and Feminine Literary Tradition." South Atlantic Review 65, no. 4 (2000): 200. http://dx.doi.org/10.2307/3201642.

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18

Bacon, Helen H. "Plato and the Greek Literary Tradition." Transactions of the American Philological Association 131, no. 1 (2001): 341–52. http://dx.doi.org/10.1353/apa.2001.0002.

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19

Johnson, Heather G. S. "Pilgrimage and Literary Tradition ? Philip Edwards." Religious Studies Review 32, no. 3 (July 2006): 187. http://dx.doi.org/10.1111/j.1748-0922.2006.00089_16.x.

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20

Holloway, Sue. "Eves Journey: Feminine Images in Hebraic Literary Tradition.:Eves Journey: Feminine Images in Hebraic Literary Tradition." Anthropology of Consciousness 2, no. 3-4 (September 1991): 26–27. http://dx.doi.org/10.1525/ac.1991.2.3-4.26.

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21

Bly, Antonio T. "In Pursuit of Letters: A History of the Bray Schools for Enslaved Children in Colonial Virginia." History of Education Quarterly 51, no. 4 (November 2011): 429–59. http://dx.doi.org/10.1111/j.1748-5959.2011.00353.x.

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The pursuit of literacy is a central theme in the history of African Americans in the United States. In the Western tradition, as Henry Louis Gates, Jr. and others have observed, people of African descent have been written out of “culture” because they have been identified with oral traditions. In that setting, literacy signifies both reason and civilization. Performance in print earned the laurel of humanity. Consequently, for well over 200 years, the African-American literary tradition has been defined as one in which books talked and a few slave authors achieved, at once, voice and significance by making a book talk back by writing.

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22

Seonhyang Shin. "‘UNEME’ in Ancient System and Literary Tradition." Journal of Japanese Studies ll, no. 33 (September 2007): 53–72. http://dx.doi.org/10.15733/jast.2007..33.53.

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23

Terry, Marshall, Don Graham, James W. Lee, and William T. Pilkington. "The Texas Literary Tradition: Fiction, Folklore, History." Western Historical Quarterly 16, no. 2 (April 1985): 211. http://dx.doi.org/10.2307/969685.

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24

Bialostosky, Don, and Brian Vickers. "The Rhetorical Tradition and Recent Literary Theory." College English 51, no. 3 (March 1989): 325. http://dx.doi.org/10.2307/377725.

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25

Lanters, José. "Simon Vestdijk and the Irish Literary Tradition." Études irlandaises 14, no. 1 (1989): 105–15. http://dx.doi.org/10.3406/irlan.1989.2513.

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26

Bruner, David K., and Jonathan Ngate. "Francophone African Fiction: Reading a Literary Tradition." World Literature Today 63, no. 4 (1989): 725. http://dx.doi.org/10.2307/40145723.

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27

Veldhuis, Niek, and Esther Fluckiger-Hawker. "Urnamma of Ur in Sumerian Literary Tradition." Journal of the American Oriental Society 122, no. 1 (January 2002): 127. http://dx.doi.org/10.2307/3087682.

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28

Prickett, Stephen. "George MacDonald and the European Literary Tradition." Chesterton Review 27, no. 1 (2001): 85–97. http://dx.doi.org/10.5840/chesterton2001271/285.

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29

Moseley, Merritt. "Donald Trump and the American Literary Tradition." New Horizons in English Studies 3 (August 17, 2018): 57. http://dx.doi.org/10.17951/nh.2018.3.57.

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30

Donovan, Josephine. "The Jewish literary tradition in Heidegger's Heimat." Orbis Litterarum 73, no. 3 (June 2018): 276–87. http://dx.doi.org/10.1111/oli.12177.

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31

Obeyesekere, R. "The Sinhala Literary Tradition: Polemics and Debate." Comparative Studies of South Asia, Africa and the Middle East 12, no. 1 (January 1, 1992): 34–41. http://dx.doi.org/10.1215/07323867-12-1-34.

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32

Yang, Youngjae. "Pearl S. Buck’s Alienation and Literary Tradition." Journal of East-West Comparative Literature 46 (December 31, 2018): 221–38. http://dx.doi.org/10.29324/jewcl.2018.12.46.221.

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33

Lomova, E., and А. Maimakova. "FRENCH MENTALITY IN THE RUSSIAN LITERARY TRADITION." BULLETIN Series of Philological Sciences 74, no. 4 (December 9, 2020): 260–65. http://dx.doi.org/10.51889/2020-4.1728-7804.54.

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France at in the Pushkin`s historical period was engaged in very important place in the cultural and spiritual atmosphere of Russian life. The French language was assault part in the mentality of the Russian nobility, became the guardian of the intellectual culture of the nation. These historical circumstances caused the appearing the special common language of culture accepted the both nationalities. Taking the liberty of French people wish category of historical time was combined, according their opinion, with innovation in all sites of culture, and social public life. Russian writers enlighted the elements of the French mentality in all its manifestations, the freedom of the individual, which was basic of generation European democracy. The tendency French nationality to performance daily life produced from Russian view one of the most characteristic features of French being and becalms a sign and symbol of French reality as well.

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34

Shostak, Oksana G. "FORMATION OF NATIVE AMERICAN WRITTEN LITERARY TRADITION." Alfred Nobel University Journal of Philology 2, no. 22 (2021): 98–111. http://dx.doi.org/10.32342/2523-4463-2021-2-22-8.

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Article deals with the attempt to describe the creating of Native American and First Nations of Canada written literature. The aim of our study is to characterize the phenomenon of the literary struggle for Indian independence as a historically determined phenomenon of cultural, literary and historical process in North America, in the context of cultural and literary search and transformations of Native American identities that take place in the context of indigenous peoples' adaptation to white expansion on the continent during the eighteenth and twenty-first centuries. In the article we used such methods as: historical-literary and historical-cultural methods as well as elements of structural analysis. The research deals with the ways of actualizing one of the most powerful concepts of the modern world – that of ethnicity, which stands out as a constituent of the basic Native American identity concept originated in the late 20th – early 21st centuries. The relevance of the research is determined by the importance of conducting more profound study of the concept that went through the objective stages of conceptualization and got fixed in the Indigenous Studies. Identity is manifested as a subjective feeling of belonging to a particular social group and at the same time it is a source of inspiration and continuity of each individual. The existence of the identity phenomenon is caused by the social context and the inviolability of social ties in society. The study of the North American identity has been and remains a problem with inexhaustible potential for researchers up to now. Identity becomes a form of literary discourse, causing self-discovery, self-interpretation, and the opportunity to transform into the “other” in one`s own country. Native American identity can be presented as a theory of social proximity and distance or as an interpretive scheme of gradual and direct discovery of oneself and the surrounding social reality through literature and social network communication. Anyhow interpretation of indigenous identity must be largely determined by a set of political, philosophical, historical, cultural, religious, ethnic concepts that dominate in given circumstances, determining the originality of indigenous identity in these circumstances. Today makes us witness a progressive development of American Indian identity in both cultural and civilizational and psychological dimensions through literary texts. The focus of the research is on the manifestations of the Indigenous national identity as a modern interdisciplinary phenomenon and the analysis of its projections in fiction. Theoretical and methodological foundations for understanding national identity in philosophy, culture, history, literary studies are determined, the ways of modeling national identity in contemporary Native American literature are traced. There are three dominant criteria of identity in such literary works: indigenous identity as a collective or personal feeling, manifestation or form of social consciousness, a social or individual-psychological phenomenon; fundamental identity as a doctrine, ideology or worldview, a systematized view of the world within a certain set of cultural and religious concepts; fundamental identity as a political movement, a political program based on ideology, doctrine or convictions.

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35

Nozen, SeyedehZahra, Hamlet Isaxanli, and Bahman Amani. "From Hamlet to Holmes: literary detective tradition." Linguistics and Culture Review 5, S1 (October 2, 2021): 1087–99. http://dx.doi.org/10.21744/lingcure.v5ns1.1494.

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Exposed to the mystery of his father’s suspicious death, young Hamlet followed the riddle of solving it in the longest tragedy of Shakespeare. By suspension and the lengthy nature of detective works, Shakespeare seems to have initiated a new subgenre in drama which may have later on been converted into an independent subgenre in the novel by Edgar Allan Poe, Sir Arthur Conan Doyle, and Agatha Christie through their imaginative characters, Auguste Dupin, Sherlock Holmes and the pair of Hercules Poirot with Miss Marple respectively. Fyodor Dostoevsky may have also spread the net of Hamletian subtext in his Crime and Punishment. Plotting a perfect crime by the murderers and the public approval of the plan, on one hand, and the inconvincible mind of the hero which ultimately undo the seemingly unsolvable puzzle, on the other, construct the very core of all aforementioned works of Shakespeare, Poe, and Doyle. The unanticipated and unpredicted findings of either Holmes or Hamlet defeat the expectations of the audience and bring the runaway justice back to her groom.

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36

DUNN, JAMES D. G. "Altering the Default Setting: Re-envisaging the Early Transmission of the Jesus Tradition." New Testament Studies 49, no. 2 (April 2003): 139–75. http://dx.doi.org/10.1017/s0028688503000080.

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The literary mindset (‘default setting’) of modern Western culture prevents those trained in that culture from recognizing that oral cultures operate differently. The classic solution to the Synoptic problem, and the chief alternatives, have envisaged the relationships between the Gospel traditions in almost exclusively literary terms. But the earliest phase of transmission of the Jesus tradition was without doubt predominantly by word of mouth. And recent studies of oral cultures provide several characteristic features of oral tradition. Much of the Synoptic tradition, even in its present form, reflects in particular the combination of stability and flexibility so characteristic of the performances of oral tradition. Re-envisaging the early transmission of the Jesus tradition therefore requires us to recognize that the literary paradigm (including a clearly delineated Q document) is too restrictive in the range of possible explanations it offers for the diverse/divergent character of Synoptic parallels. Variation in detail may simply attest the character of oral performance rather than constituting evidence of literary redaction.

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37

van Gelder, G. J. "Review: Interpreting the Self: Autobiography in the Arabic Literary Tradition: Interpreting the Self: Autobiography in the Arabic Literary Tradition." Journal of Islamic Studies 13, no. 2 (May 1, 2002): 187–90. http://dx.doi.org/10.1093/jis/13.2.187.

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38

Taylor, Claire. "Entre "Born Digital" y herencia literaria: el diálogo entre formatos literarios y tecnología digital en la poética electrónica hispanoamericana." Tropelías: Revista de Teoría de la Literatura y Literatura Comparada, no. 27 (January 3, 2017): 79. http://dx.doi.org/10.26754/ojs_tropelias/tropelias.2017271541.

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Este artículo propone analizar la poética electrónica en un contexto latinoamericano y dentro de una tradición literaria hispánica. El artículo parte de la hipótesis de que los nuevos géneros ciberliterarios existen en constante diálogo con una tradición arraigada de experimentación literaria en América Latina: varios de los géneros ciberliterarios emergentes, tales como la poesía-twitter, la novela-hipertexto, o el blog literario, dialogan con movimientos literarios precursores como la poesía concretista, los caligramas, el testimonio, la crónica, y muchos otros. El artículo ofrece un análisis comparativo de dos obras de poética electrónica hispanoamericana que dialogan con movimientos literarios precursores. Se enfoca en particular en la obra colaborativa Women: Memory of Repression in Argentina (2003) y en Radikal Karaoke de Belén Gache (2011), y propone entender estas obras como parte de un continuum de posibles negociaciones entre tecnologías digitales y géneros literarios establecidos. This article aims to analyse electronic poetry in a Latin American context, and as part of a Hispanic literary tradition. The article starts off from the premise that new digital literary genres exist in a constant dialogue with a long-standing tradition of literary experimentation in Latin America. It argues that many of the emerging digital literary genres, such as twitter-poetry, hypertext novels, or literary blogs, dialogue with prior literary movements or genres such as concrete poetry, caligrammes, testimonios, crónicas, and much more. Within this context, the article offers a comparative analysis of two works of electronic poetry from Latin American which dialogue with prior literary movements. It focuses in particular on the collective piece, Women: Memory of Repression in Argentina (2003) and Radikal Karaoke by Belén Gache, and aims to understand both of these works as on a continuum of possible negotiations between digital technologies and established literary genres.

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39

Maleki, Nasser, Zahra Nazemi, and Gabriel Laguna Mariscal. "THE SCHEME OF POTIPHAR’S WIFE: FROM CLASSICAL TRADITION TO EUGENE O’NEILL." Revista de Estudios Norteamericanos, no. 24 (2020): 113–34. http://dx.doi.org/10.12795/ren.2020.i24.06.

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The aim of the present paper is to introduce a literary topos called the scheme of Potiphar’s wife, its development in literary history and its recreation in Eugene O’Neill’s Desire Under the Elms (1924). Taking into consideration the three requirements established by Laguna Mariscal for a literary topos (content, literary form, and historical development), the evolution of this topos in The Egyptian Tale of Two Brothers, the biblical Book of Genesis, Homer’s Iliad, Ovid’s Metamorphoses, Euripides’s Hippolytus, Seneca’s Phaedra and O’Neill’s Desire Under the Elms is surveyed. It is argued that the story of Potiphar’s wife is part of a long-standing topos that has been developed through the literary history. The recreation of this topos in O’Neill’s play, as one permutation of this topos, while evoking several Classical sources, especially the Hippolytus by Euripides, is at the same time a creative adaptation, aimed to match the historical context of twentieth century America.

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40

Huber, Loreta, and Evelina Jonaitytė. "Oral Narrative Genres as Communicative Dialogic Resources and their Correlation to African Short Fiction." Respectus Philologicus, no. 37(42) (April 20, 2020): 137–46. http://dx.doi.org/10.15388/respectus.2020.37.42.45.

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Oral and written storytelling traditions in Africa developed at the same time and influenced each other in many ways. In the twentieth century, the relation between the deeply rooted oral tradition and literary traditions intensified.We aim to reveal literary analysis tools that help to trace ways how oral narrative genres found reflection in African short fiction under analysis. A case study is based on two short stories by women writers, The Rain Came by Grace Ogot and The Lovers by Bessie Head. Images and symbols both, in oral and written traditions in Africa, as well as the way they evolved and extended in a literary genre of short fiction are considered within the framework of hermeneutics, reader reception theory and feminist literary criticism.The results obtained in the study prove that oral narrative genres interact with literary genres, though most importantly, women’s writing as a literary category and images embodied in the short stories play a decisive role and deviation from the images embodied in African oral tradition.

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41

Kabir, Ananya Jahanara. "Tradition." New Literary History 49, no. 2 (2018): 249–54. http://dx.doi.org/10.1353/nlh.2018.0013.

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42

Lawley, Paul. "Failure and Tradition: Coleridge / Beckett." Samuel Beckett Today / Aujourd'hui 18, no. 1 (October 1, 2007): 31–46. http://dx.doi.org/10.1163/18757405-018001003.

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Using a model of literary tradition derived from T. S. Eliot and mediated by J. L. Borges, this paper proposes a tradition of creative failure which would enable the work of Beckett to be read that of S. T. Coleridge, and vice-versa. Two texts by Coleridge are briefly considered in this context, and the problematic of creative failure in which they are implicated is related to key claims in Beckett's . A concluding statement suggests the benefits of reading Coleridge and Beckett within the common perspective of a literary tradition, the perception of which the two writers both shape and are shaped by.

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43

Kim, Younkyung. "John Milton’s Early Works and European Literary Tradition." Journal of Humanities 45 (November 30, 2020): 263–97. http://dx.doi.org/10.35559/tjoh.45.7.

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44

Crawford, T. Hugh, Peter Schmidt, and Kerry Driscoll. "William Carlos Williams, The Arts, and Literary Tradition." American Literature 61, no. 4 (December 1989): 720. http://dx.doi.org/10.2307/2927029.

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45

Byrd, Rudolph P. "Jean Toomer and the Afro-American Literary Tradition." Callaloo, no. 24 (1985): 310. http://dx.doi.org/10.2307/2930981.

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46

Balaban, Avraham, and Nehama Aschkenasy. "Eve's Journey: Feminine Image in Hebraic Literary Tradition." Modern Language Studies 18, no. 3 (1988): 89. http://dx.doi.org/10.2307/3194974.

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47

Doyle, Jacqueline, and Peter Schmidt. "William Carlos Williams, the Arts, and Literary Tradition." Rocky Mountain Review of Language and Literature 43, no. 1/2 (1989): 126. http://dx.doi.org/10.2307/1347219.

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48

Abramson, Glenda. "Eve's Journey: Feminine Images in Hebraic Literary Tradition." Journal of Jewish Studies 41, no. 1 (April 1, 1990): 139–40. http://dx.doi.org/10.18647/1535/jjs-1990.

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49

Rimareva, E. N. "God’s son mythologeme in ob-ugorian literary tradition." Science of the Person: Humanitarian Researches 14, no. 2 (2020): 18–22. http://dx.doi.org/10.17238/issn1998-5320.2020.14.2.3.

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50

Popović, Tanja. "Slavia Orthodoхa Literary Tradition: Between Canon and Archetype." Проблемы исторической поэтики 18, no. 2 (May 2020): 25–41. http://dx.doi.org/10.15393/j9.art.2020.8243.

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<p>The paper examines theoretical, methodological and comparative problems related to the studies of literature of Slavia Orthodoxa. Special attention has been focused on different evaluations of this literary method in various scholarly circles, both in the East (Jakobson, Lotman, Uspensky, Esaulov), and the West (Picchio, Wellek, Obolensky, Bloom, etc). Starting from Bakhtin’s idea that the history and development of a literary form and expression determine its presence, the paper discusses whether it is possible to talk about Slavia Orthodoxa outside the context of the Middle Ages.</p>

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Journal articles on the topic 'Literary tradition'

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