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Journal articles on the topic 'Michel Leiris'

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Published: 4 June 2021
Last updated: 3 February 2022

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1

Juliet, Charles. "En relisant Michel Leiris." Revue de la BNF 53, no. 2 (2016): 150. http://dx.doi.org/10.3917/rbnf.053.0150.

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2

Paulme, Denise. "Michel Leiris, 1901-1990." Cahiers d'études africaines 30, no. 117 (1990): 5–6. http://dx.doi.org/10.3406/cea.1990.2122.

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3

Palermo, Charles. "Michel Leiris on Knowing." MLN 120, no. 4 (2005): 825–48. http://dx.doi.org/10.1353/mln.2005.0124.

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4

Maubon, Catherine. "Michel Leiris: Le Ficheur fiche." MLN 105, no. 4 (September 1990): 656. http://dx.doi.org/10.2307/2905232.

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5

Lacaux, André. "Michel Leiris sur le divan." Essaim 16, no. 1 (2006): 129. http://dx.doi.org/10.3917/ess.016.0129.

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6

Arditi, Claude. "Michel Leiris devant le colonialisme." Journal des anthropologues 42, no. 1 (1990): 95–99. http://dx.doi.org/10.3406/jda.1990.1568.

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7

Price, Sally, and Jean Jamin. "A Conversation with Michel Leiris." Current Anthropology 29, no. 1 (February 1988): 157–74. http://dx.doi.org/10.1086/203622.

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8

Harel, Simon. "La voix chantée du silence." Protée 28, no. 2 (April 12, 2005): 17–24. http://dx.doi.org/10.7202/030590ar.

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De nombreux travaux ont été consacrés à la mise en jeu de l'autobiographie dans l'oeuvre de Michel Leiris. La très grande majorité de ces recherches ont mis l'accent sur l'association du code scripturaire et du référent corporel, ce dernier tenant lieu de matrice contenante de l'élan créateur. Cet article propose une réflexion sur la sémiotisation de l'oralité et du silence dans les écrits tardifs que sont Opérratiques et À cor et à cri. De façon très significative, ces écrits de Michel Leiris renouent avec une préoccupation poétique fondamentale abandonnée en 1925. Que signifie ce passage du regard à la voix du silence dans l'oeuvre tardive de Michel Leiris ? Comment comprendre l'abandon progressif des représentations du monde théâtral et tauromachique, associées chez Leiris à l'espace autobiographique, au profit du temps de la voix qui devient la forme vive et silencieuse du récit de soi ?
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9

HAREL, Simon. "Michel Leiris, la voix de l'autobiographie." Pleine Marge 31 (June 1, 2000): 27–38. http://dx.doi.org/10.2143/pm.31.0.574358.

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10

TANIGUCHI, Asako. "Michel Leiris: sur le mal-entendu." Pleine Marge 40 (December 1, 2004): 107–17. http://dx.doi.org/10.2143/pm.40.0.542127.

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11

Marmande, Francis, and Abigail S. Rischin. "Michel Leiris: The Letter to Louise." Yale French Studies, no. 81 (1992): 28. http://dx.doi.org/10.2307/2930132.

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12

Pontalis, J. B., and David Macey. "Michel Leiris, or Psychoanalysis Without End." Yale French Studies, no. 81 (1992): 128. http://dx.doi.org/10.2307/2930139.

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13

Sobral, Luís Felipe. "O pensamento selvagem de Michel Leiris." Novos Estudos - CEBRAP, no. 82 (November 2008): 207–15. http://dx.doi.org/10.1590/s0101-33002008000300013.

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14

Goyatá, Julia Vilaça. "Michel Leiris e a experiência sagrada." Debates do NER 1, no. 31 (August 4, 2017): 55–68. http://dx.doi.org/10.22456/1982-8136.71996.

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O esforço deste texto é o de trazer o trabalho de Michel Leiris (1901-1990), Le sacré dans la vie quotidienne, conferência dada por ele em janeiro de 1938 e publicada em julho do mesmo ano em uma separata da Nouvelle Revue Française, para dentro da experiência que o gestou: a do Collège de Sociologie, associação de caráter experimental formada pelo autor com Georges Bataille (1897-1962) e Roger Caillois (1913-1978) entre 1937 e 1939. O Collège, que tinha como centro de sua proposta realizar estudos sobre a noção antropológica de sagrado, mas também fazer dessa idéia um instrumento político de crítica e ação social, foi uma experiência efêmera mas não menos significativa na trajetória de Leiris.Trata-se, então, de enfatizar a dimensão política deste e de outros trabalhos de Leiris, pouco conhecida e problematizada pela fortuna crítica do autor.
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15

O’Keeffe, Brian. "Michel Leiris’ Failles. Immobile in mobili." Romanic Review 91, no. 1-2 (January 1, 2000): 201–4. http://dx.doi.org/10.1215/26885220-91.1-2.201.

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16

Sabot, Philippe. "Éléments d'analyse : l'autobiographie de Michel Leiris." Savoirs et clinique 6, no. 1 (2005): 113. http://dx.doi.org/10.3917/sc.006.0113.

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17

WARBY, ANNA. "THE ANTHROPOLOGICAL SELF: Michel Leiris' “Ethnopoetics”." Forum for Modern Language Studies XXVI, no. 3 (1990): 250–58. http://dx.doi.org/10.1093/fmls/xxvi.3.250.

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18

Smith, D. "Review: Michel Leiris: Writing the Self." French Studies 58, no. 1 (January 1, 2004): 137. http://dx.doi.org/10.1093/fs/58.1.137.

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19

Toniol, Rodrigo. "O que é isto para mim?" Debates do NER 1, no. 31 (August 4, 2017): 125–33. http://dx.doi.org/10.22456/1982-8136.71900.

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20

Pereira, Edilson. "O poder das histórias de pequeno e das pequenas histórias: uma releitura de O sagrado na vida cotidiana, de M. Leiris." Debates do NER 1, no. 31 (August 4, 2017): 41–53. http://dx.doi.org/10.22456/1982-8136.71994.

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21

Glissant, Edouard, and Cynthia Mesh. "Michel Leiris: The Repli and the Depli." Yale French Studies, no. 81 (1992): 21. http://dx.doi.org/10.2307/2930131.

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22

Bishop, Michael, Pierre Chappuis, and Pierre Chappuis. "Deux essais: Michel Leiris / André du Bouchet." World Literature Today 78, no. 3/4 (2004): 121. http://dx.doi.org/10.2307/40158585.

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23

Hovanessian, Martine. "Michel Leiris : écrire les formes de l'asservissement." Tumultes 36, no. 1 (2011): 35. http://dx.doi.org/10.3917/tumu.036.0035.

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24

Inston, Kevin. "Michel Leiris and the Power of Art." Romanic Review 95, no. 1-2 (January 1, 2004): 63–80. http://dx.doi.org/10.1215/26885220-95.1-2.63.

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25

Hand, Seán. "Secret du Secret: L'Homotextualité duJournalde Michel Leiris." Romance Studies 20, no. 2 (December 2002): 145–53. http://dx.doi.org/10.1179/ros.2002.20.2.145.

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26

Messerli, D. "Anybody's Opera: An Introduction to Michel Leiris." Opera Quarterly 28, no. 1-2 (March 1, 2012): 122–23. http://dx.doi.org/10.1093/oq/kbs042.

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27

Kanceff, Emanuele. "Georges Bataille – Michel Leiris, Echanges et correspondances." Studi Francesi, no. 145 (XLIX | I) (July 1, 2005): 199–200. http://dx.doi.org/10.4000/studifrancesi.36677.

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28

Larson, Ruth. "Ethnography, Thievery, and Cultural Identity: A Rereading of Michel Leiris's L'Afrique fantôme." PMLA/Publications of the Modern Language Association of America 112, no. 2 (March 1997): 229–42. http://dx.doi.org/10.2307/463092.

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During 1931–33 Michel Leiris took part in an ethnographic expedition across Africa, the highly publicized Dakar-Djibouti mission. This essay examines three documents related to the mission. The first, remarks that Leiris wrote before the trip, reveals his understanding, either conscious or unconscious, that theft would be an essential part of the mission's ethnographic strategy. In the second, a journal kept during the expedition, Leiris recorded specific incidents of theft. I argue that the ethnographers' thieving, portrayed as spontaneous acts, is in fact a political one that allows them to collect objects of great cultural significance while ensuring a European identity distinct from the identity of the colonized. The third document is the published version of the journal, which Leiris titled L'Afrique fantôme. Variants in this version and a photographic illustration prefigure Leiris's rethinking of ethnography's role in decolonization.
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29

Smart, Mary Ann. "Michel Leiris and the Secret Language of Song." Representations 154, no. 1 (2021): 87–98. http://dx.doi.org/10.1525/rep.2021.154.7.87.

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Best known for his reminiscences of artistic and intellectual life in midcentury Paris and for his chronicle of the 1931 Dakar-Djibouti mission, L’Afrique fantôme (1934), Michel Leiris also wrote obsessively about music, turning to imperfectly recalled fragments of song and opera to evoke key moments of early childhood and to explore affective relationships. This article focuses on two episodes from Leiris’s writings to demonstrate that his highly emotional and anecdotal mode of writing about music anticipates, and quite possibly influenced, the more systematic theories of voice, sound, and language of Roland Barthes and Jacques Derrida. Derrida engaged directly with Leiris in his essay “Tympan” (in The Margins of Philosophy), which quotes at length a text by Leiris on the cognitive and relational dimensions of hearing and writing. Leiris’s experience in the 1930s and 40s developing a lexicon and grammar for the ritual language of the Dogon people of Mali, I argue, fundamentally shaped his conviction that both music and language are most communicative when they permeate and destabilize each other.
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30

Garnier, Xavier. "Michel Leiris ou l'écriture au risque du style." Poétique 134, no. 2 (2003): 239. http://dx.doi.org/10.3917/poeti.134.0239.

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31

Blanchard, Marc. "Editor's Preface: Michel Leiris (1901-1990) in Perspective." Yale French Studies, no. 81 (1992): 1. http://dx.doi.org/10.2307/2930129.

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32

Perrot, Mathieu. "Poésie et ethnographie Henri Michaux et Michel Leiris." Poligramas, no. 45 (March 23, 2018): 89. http://dx.doi.org/10.25100/poligramas.v0i45.6304.

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En étudiant l’influence des méthodes et des découvertes ethnographiques sur la poétique d’Henri Michaux et Michel Leiris, cet article cherche à montrer l’intérêt commun partagé par poètes et ethnographes de « traduire un monde » différent au « nôtre ». Comme les ethnographes, les poètes se servent des métaphores et des documents pour expliquer et rendre témoignage de ce qu’ils ont vu pendant leurs voyages. La littérature comparée permet de montrer l’importance de la poésie et ses tentations ethnographiques pour comprendre nôtre monde et les différences culturelles ; la poésie nous aide à surmonter les malentendus et prophétiser le futur de nos sociétés de plus en plus interconnectées en même temps qu’elle souligne des problèmes éthiques et la beauté des choses communes, soit disant méprisables ou inutile
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33

Rivière, Georges Henri. "Religion et « Folies-Bergère » Présenté par Michel Leiris." L'Homme 25, no. 96 (1985): 137–40. http://dx.doi.org/10.3406/hom.1985.368626.

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34

Cogez, Gérard. "Objet cherché, accord perdu. Michel Leiris et l'Afrique." L'Homme 39, no. 151 (1999): 237–55. http://dx.doi.org/10.3406/hom.1999.453628.

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35

Watroba, Maria. "L'équivoque dans l'arène [À propos de Michel Leiris]." Littérature 102, no. 2 (1996): 55–70. http://dx.doi.org/10.3406/litt.1996.2401.

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36

Lapacherie, Jean-Gérard. "Poétique vs Narratif dans Aurora de Michel Leiris." Littératures 18, no. 1 (1988): 91–100. http://dx.doi.org/10.3406/litts.1988.1432.

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37

HAND, S. "Review. Michel Leiris: Dualisme et totalite. Poitry, Guy." French Studies 50, no. 3 (July 1, 1996): 358. http://dx.doi.org/10.1093/fs/50.3.358.

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38

Smith, Douglas. "Alter Ego: The Critical Writings of Michel Leiris." French Studies LX, no. 1 (January 1, 2006): 149–50. http://dx.doi.org/10.1093/fs/kni352.

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39

Vauday, Patrick. "Michel Leiris ou quand la bifurcation fait œuvre." Esprit Juin, no. 6 (May 31, 2021): 127–40. http://dx.doi.org/10.3917/espri.2106.0127.

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40

Blanchard, Marc. "Pour Une Ethnopoetique: Hommage a Michel Leiris 1901-1990." MLN 105, no. 4 (September 1990): 641. http://dx.doi.org/10.2307/2905229.

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41

Sarkar., Dr Bratish. "LE VOYAGE DOCUMENTAIRE DE MICHEL LEIRIS EN AFRIQUE NOIRE." International Journal of Advanced Research 5, no. 3 (March 31, 2017): 837–43. http://dx.doi.org/10.21474/ijar01/3579.

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42

Larson, Ruth. "Michel Leiris: Race, Poetry, Politics; Rereading the Mission Lucas." SubStance 32, no. 3 (2003): 133. http://dx.doi.org/10.2307/3685532.

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43

Bub, Stefan. "Phonograph und Grammophon bei Thomas Mann und Michel Leiris." KulturPoetik 8, no. 1 (April 2008): 60–70. http://dx.doi.org/10.13109/kult.2008.8.1.60.

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44

Altman, Meryl. "Was Surrealism a Humanism? The Case of Michel Leiris." Symposium: A Quarterly Journal in Modern Literatures 67, no. 1 (January 2013): 47–62. http://dx.doi.org/10.1080/00397709.2013.762855.

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45

Swoboda, Tomasz. "Translating – Tricking the Crowd. A Gloss to Michel Leiris." Tekstualia 1, no. 36 (April 1, 2014): 57–72. http://dx.doi.org/10.5604/01.3001.0013.4571.

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The article analyses Polish translations of Michel Leiris’s writings, tries to distinguish the specifi city of his texts and, consequently, the specifi city of the translator’s work. Leiris, the author of a wide range of texts including experimental poetry, ethnographic and autobiographical prose, represents a particular case for the translator as his writings quite often focus on puns and other linguistic experiments. Leiris’s translators also have to deal with long, proustian sentences as well as with intertextual plays. The status of subject in Leiris’s texts is also at stake in the translator’s work since one has to establish his identity within the realm of things.
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46

Larson, R., R. J. Golsan, and R. Larson. "Michel Leiris: Race, Poetry, Politics; Rereading the Mission Lucas." SubStance 32, no. 3 (January 1, 2003): 133–45. http://dx.doi.org/10.1353/sub.2003.0060.

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47

Brun, Anne. "Autobiographie et cure analytique dans l'œuvre de Michel Leiris." L'Évolution Psychiatrique 71, no. 4 (October 2006): 745–57. http://dx.doi.org/10.1016/j.evopsy.2006.07.008.

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48

Diamond, Marie J. "The poetics of Michel Leiris: Ritual and last rites." Dialectical Anthropology 11, no. 2-4 (June 1986): 145–50. http://dx.doi.org/10.1007/bf00245737.

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49

Boyer, Sylvie. "Échographie imaginaire : formes et figures poétiques d’un impensé intrafoetal dans l’oeuvre de Michel Leiris." Protée 35, no. 1 (June 27, 2007): 75–84. http://dx.doi.org/10.7202/015891ar.

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Résumé Être appelé à la vie au nom de la mort – au nom d’une mort(e) –, voilà qui caractérise le statut d’enfant de remplacement de Michel Leiris. On peut penser qu’au miroir de l’autobiographie, l’écrivain a tenté (tel Narcisse qui, dans l’une des versions du mythe, recherche dans la vision de son propre reflet à la surface de l’eau une soeur jumelle disparue) de rencontrer une imago sororale gémellaire, de capter les échos et résonances d’un alter ego. Toutefois, ce sont les textes poétiques de Leiris qui, peut-être mieux que n’importe quels écrits leirisiens, donnent à penser les formes et les figures d’une « mort en transmission » ou, pour reprendre les termes du poète, d’une « malemort ». L’étude de champs sémantiques relatifs à l’univers placentaire et foetal, dans l’oeuvre poétique de Leiris, permet de cerner – à l’instar d’images échographiques – la persistance d’une présence mortifère que l’écriture leirisienne s’emploie à traduire et à nommer.
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50

Goyatá, Júlia Vilaça. "Georges Bataille, Michel Leiris e a experiência do sagrado no entreguerras." Religião & Sociedade 34, no. 2 (December 2014): 65–85. http://dx.doi.org/10.1590/s1984-04382014000200004.

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O presente artigo tem como objetivo elucidar os usos e sentidos da noção de sagrado nas formulações teóricas e nas trajetórias intelectuais de Georges Bataille (1897-1962) e Michel Leiris (1901-1990) na Paris dos anos 1930. Em meio às diversas experiências estético-políticas da época, que questionavam as possíveis formas da ação política tendo em vista sua ligação com a arte, destaca-se a proposta do Collège de Sociologie (1937-1939), associação animada pelos autores junto a Roger Caillois (1913-1978). O grupo toma o sagrado em dupla articulação: ao mesmo tempo que conceito descritivo, ele passa a ser entendido também como um operador político. Tal ideia é o ponto de partida para as reflexões conjugadas e ao mesmo tempo originais de Bataille e Leiris.
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