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Journal articles on the topic 'Other modernity'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Papapetros, Spyros. "Modernity Unbound: Other Histories of Architectural Modernity." Journal of Architecture 17, no. 5 (2012): 813–17. http://dx.doi.org/10.1080/13602365.2012.724883.

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2

Skouras, George. "Modernity, the Commons and Capitalism." British Journal of American Legal Studies 9, no. 2 (2020): 367–86. http://dx.doi.org/10.2478/bjals-2020-0012.

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AbstractThe modern way of life and reflected in modern political philosophy is directed by capitalist activity of both commodities and persons. Entities that do not have commodity value are worthless to the capitalist enterprise, regardless of any intrinsic value in themselves. Modernity is capitalist modernity. Modernity has given preference for objects/commodities over persons. This paper will argue for opening-up the landscape for alternative experiences to capitalism, as an attempt to move away from the capitalist enterprise. That is, be able to provide open space for people to use other t

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3

Coole, Diana. "Modernity and its Other(s." History of the Human Sciences 5, no. 3 (1992): 81–91. http://dx.doi.org/10.1177/095269519200500308.

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4

Mujumdar, Aparna. "Modernity's Others, or Other Modernities: South Asian Negotiations with Modernity and Amitav Ghosh'sThe Glass Palace." South Asian Review 33, no. 1 (2012): 165–84. http://dx.doi.org/10.1080/02759527.2012.11932869.

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5

Yassine, Abdel-Qader. "Understanding Modernity on One’s Own Terms." American Journal of Islam and Society 15, no. 2 (1998): 47–61. http://dx.doi.org/10.35632/ajis.v15i2.2197.

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How can the movements fighting for an Islamic state in which Shari’ah(the Islamic Law) rules supreme best be understood-as part of a worldwidereaction against modernist thought or as a broad and diverseattempt to understand and tackle the problems of modemity throughreconnecting with an indigenous system of references for producingmeaning? This is the main question discussed in this paper.Revolt Against the Modern Age?In his book Defenders of God: The Fundamentalist Revolt Against theModern Age,’ the American historian of religion Bruce B. Lawrence surveyswhat he identifies as “fundamentalist”

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Charitonidou, Marianna. "Exhibitions in France as Symbolic Domination: Images of Postmodernism and Cultural Field in the 1980s." Arts 10, no. 1 (2021): 14. http://dx.doi.org/10.3390/arts10010014.

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The article examines a group of exhibitions that took place in the late seventies and early eighties and are useful for grasping what was at stake regarding the debates on the tensions between modernist and post-modernist architecture. Among the exhibitions that are examined are Europa-America: Architettura urbana, alternative suburbane, curated by Vittorio Gregotti for the Biennale di Venezia in 1976; La Presenza del passato, curated by Paolo Portoghesi for the Biennale di Venezia in 1980; the French version of La presenza del passato—Présence de l’histoire, l’après modernisme—held in the fra

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van Eijnatten, Joris, Ed Jonker, Willemijn Ruberg, and Joes Segal. "Shaping the Discourse on Modernity." International Journal for History, Culture and Modernity 1, no. 1 (2013): 3–20. http://dx.doi.org/10.5117/hcm2013.1.eijn.

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In this opening article, the editors of History, Culture and Modernity provide an overview of recent debates relating to “modernity”, inviting prospective authors to participate in a reflexive conversation on this contested concept, which is, at the same time, a practical reality. Modernity is on endless trial, suggesting evaluation and permanent criticism. The most disputed aspects of modernity range from its supposedly secular character and its strong connection to western science. Responses to these and other conspicuous features of modernity include Romanticism and various critiques of Enl

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8

Spector, Scott. "Introduction: Uneven Cultural Development? Modernism and Modernity in the “Other” Central Europe." Austrian History Yearbook 33 (January 2002): 141–47. http://dx.doi.org/10.1017/s0067237800013850.

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9

Rasmussen, David M. "Conflicted modernity." Philosophy & Social Criticism 36, no. 3-4 (2010): 339–52. http://dx.doi.org/10.1177/0191453709358843.

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The recognition of conflict puts an end to the idea that cosmopolitanism may be legitimized by a comprehensive doctrine. The article argues that within the limits of a post-secular society, toleration must be conceived as a principle of justice, based on regard for the law, within a society in which not only others’ rights but also other cultures must be respected.

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Domingues, José Maurício. "Modernity, Complexity and Mixed Articulation." Social Science Information 41, no. 3 (2002): 385–406. http://dx.doi.org/10.1177/0539018402041003003.

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The debates about the organization of state-articulated modernity, which succeeded 19th-century liberal modernity and underwent a crisis in the 1970s and 1980s, were left without a conclusion. Instead of summing up the post-modernist ideas, this article argues that we are today in the midst of a third stage of modernity, which is characterized by greater evolutionary complexity and mixed articulation. This, together with the growth of other, more fluid and contingent forms of sociability, has recourse to three principles: market, hierarchy (within corporations and the state) and network. The e

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11

Sardar, Ziauddin. "Terminator 2 modernity, postmodernism and the ‘other’." Futures 24, no. 5 (1992): 493–506. http://dx.doi.org/10.1016/0016-3287(92)90019-c.

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Rorlich, Azade-Ayse. "Pictorial Debates: The Tatar Satirical Journal Yalt-Yolt and Muslim Modernity Discourses, 1906-1917." Experiment 19, no. 1 (2013): 149–81. http://dx.doi.org/10.1163/2211730x-12341245.

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Abstract The Great Reform era in Russia, as well as the modernist movements in the Ottoman Empire and other Muslim lands represent the background against which the Muslims of the Russian Empire engaged in the scrutiny of the reasons behind the backwardness of their societies and began advocating the compatibility of Islam with modernity. After 1906, the Muslim press became the most important instrument in the creation of the public sphere where issues of tradition and modernity were debated. This essay focuses on the Tatar satirical journal Yalt-Yolt to explore its contribution to the critique

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13

Venn, Couze, and Mike Featherstone. "Modernity." Theory, Culture & Society 23, no. 2-3 (2006): 457–65. http://dx.doi.org/10.1177/0263276406064829.

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Whilst presenting a number of features that have been put forward to characterize modernity as a way of life and a social system, this entry suggests a dissident genealogy that reveals a hidden history of continuities and alternatives. It thereby problematizes the norms about periodization and the assumptions about the elaboration of a logos that underlie the concept of the modern. This approach to modernity as a complex of processes, institutions, subjectivities, and technologies challenges the more familiar history of linear temporalities and progressive transformations. The fruitfulness of

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Larsen, Svend Erik. "LEVE I BYEN ELLER MED BYEN - BY OG LITTERATUR EFTER MODERNISMEN." K&K - Kultur og Klasse 38, no. 109 (2010): 29–44. http://dx.doi.org/10.7146/kok.v38i109.15789.

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LIVING IN THE CITY OR LIVING WITH THE CITY. CITY AND LITERATURE AFTER MODERNISMSince the mid-18th century literature has been increasingly preoccupied with the city as the locus of modernity. Here everything that characterised modernity as a broad cultural andsocial development was assembled in the most concentrated and visible form, including the contradictions and ambiguities of modernity. The more that cities developed in size, functionand layout during the 19th and early 20th centuries on both a European and a global scale, the more detailed and ambiguous their effect became on literature

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Winkel, Eric. "Between Modernity and Post-Modernity." American Journal of Islam and Society 11, no. 3 (1994): 430–35. http://dx.doi.org/10.35632/ajis.v11i3.2420.

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Kazuo Shimogaki 's working paper, number fourteen in the IMESseries, is a critical essay of The Islamic Left, a so-far one-time-onlyprivately produced journal. Three of its five articles are written by HasanHanafi, a professor at Cairo University, and a summary/translation ofHanafi's first and most important article. The essay itself abounds ingrammatical and typographical errors, while the swnmary/translation isdone very well. There is enough evidence that Shimogaki has a sharpmind, and I anticipate eagerly future works.Unfortunately, Shimogaki 's subject matter is not very enlightening,even

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Cutler, John Alba. "Latinx Modernism and the Spirit of Latinoamericanismo." American Literary History 33, no. 3 (2021): 571–87. http://dx.doi.org/10.1093/alh/ajab048.

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Abstract Newspapers were the primary literary institutions of Latinx modernism, and attending more centrally to newspaper and other periodical literature changes the way we understand Latinx literary history. It demonstrates not only the generic and formal dynamism of Latinx writing but also how thoroughly embedded that writing has always been in hemispheric currents of thought and textual circulation. In this essay, I give an account of how Latinx modernism contributes to and transforms the fields of Latinx literature, modernist studies, and Latin American studies. I describe the print-cultur

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Cojocaru, Mara-Daria. "Book Review: Other Areas: Anarchism and Political Modernity." Political Studies Review 11, no. 2 (2013): 235. http://dx.doi.org/10.1111/1478-9302.12016_14.

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Lee, Keehyeung. "Tracking down the 'other modernity' in colonial Korea." Inter-Asia Cultural Studies 1, no. 1 (2000): 197–201. http://dx.doi.org/10.1080/146493700361123.

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O'Hara, D. T. ""The Aesthetics of Minor Affects": The Other Modernity." boundary 2 34, no. 1 (2007): 197–205. http://dx.doi.org/10.1215/01903659-2006-032.

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20

Krishan, Shri. "Discourses on Modernity: Gandhi and Savarkar." Studies in History 29, no. 1 (2013): 61–85. http://dx.doi.org/10.1177/0257643013496688.

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Debates emanate from dualities, situations of conflict, contradictions and paradoxes. Modernity is a paradox of sorts. So too was the colonial experience. Contrary to popular belief, Gandhi looked at the Indian traditions and ways of life from the perspective derived from western modernist epistemology. Our attitude to modernity is bound up, consciously or otherwise, with our perspective on colonialism as the forerunner of modernity. The word ‘modernity’ has varied connotations. In the present context, it is to be understood, chiefly, as western Enlightenment modernity mediated through Europea

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21

Jyoti Pandey Sharma. "Building for Modernity in Post Uprising Colonial India: Sanderson’s Survey and other Tales of Modern Indian Architecture." Creative Space 5, no. 1 (2017): 1–12. http://dx.doi.org/10.15415/cs.2017.51001.

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The post uprising colonial modern state zealously ushered modernity in the Indian Subcontinent. In the domain of architecture it produced a building frenzy from implementation of urban improvement schemes to raising infrastructure including buildings patronised by the government, Indian rulers and the masses. In a departure from the state’s view to impose the Eurocentric, universal idea of modernity as the only legitimate form of architectural expression, the corpus of buildings built at the turn of the century was a hybrid product of entanglement of tradition and modernity. Indeed, the variou

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22

Bramantio, Bramantio. "Kritik Atas Modernitas Dalam Novel Bilangan Fu Karya Ayu Utami." ATAVISME 18, no. 1 (2015): 1–14. http://dx.doi.org/10.24257/atavisme.v18i1.28.1-14.

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Artikel ini bertujuan untuk mengungkap kritik atas modernitas dalam novel Bilangan Fu karya Ayu Utami. Dengan memanfaatkan naratologi Tzvetan Todorov, dapat dipahami aspek verbal Bilangan Fu, yaitu sudut pandang, pencerita, dan tuturannya. Berdasarkan penceritaannya, novel ini merupakan novel polifonik, karnivalistik, sekaligus metafiksi. Berdasarkan kontennya, novel ini menghadirkan sejumlah kritik atas modernitas, khususnya berkaitan dengan semangat modernitas yang cenderung melihat segala sesuatu secara monodimensional, hanya ada satu kebenaran, dan liyan diabaikan. Bilangan Fu merupakan no

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23

Weber, Max. "The Relations of Rural Community to Other Branches of Social Sciences." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 2 (2020): 46–75. http://dx.doi.org/10.17323/1728-192x-2020-2-46-75.

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This publication is the translation of the speech “The Relations of the Rural Community to Other Branches of Social Sciences” given by Max Weber at the International Congress of Arts and Science in St. Louis (Missouri, USA) in September, 1904. In this speech, Weber examines several prevailing themes that are characteristic for his understanding of modernity. The first of them — the narrowest one — is related to the transformation of the agrarian sector of Germany, and the significance of the “agrarian question” for the historical destinies of the German nation in the context of differences bet

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Wong, Alvin K. "Queer vernacularism: Minor transnationalism across Hong Kong and Singapore." Cultural Dynamics 32, no. 1-2 (2020): 49–67. http://dx.doi.org/10.1177/0921374019900698.

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This essay explores the queer literary modernism of Hong Kong and Singapore since the 1990s to make several interventions. While the two cities have been studied as exemplars of postcolonial state formation in which finance capitalism contributes to the rise of modernity, their queer modernism in the literary and cultural spheres has largely escaped comparative studies. To address this blind spot, I examine two literary texts of gay male urbanism, namely Bryan Yip’s 2003 Hong Kong queer novel, Suddenly Single and Johann S. Lee’s 1992 coming-of-age queer Singaporean novel, Peculiar Chris, as ca

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25

Beilharz, Peter. "Modernity and Communism: Zygmunt Bauman and the Other Totalitarianism." Thesis Eleven 70, no. 1 (2002): 88–99. http://dx.doi.org/10.1177/0725513602070001008.

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26

Aronovitch, Hilliard. "In Defence of Modernity." Dialogue 34, no. 2 (1995): 321–30. http://dx.doi.org/10.1017/s0012217300014748.

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Is the endeavour to probe the meaning of modernity other than a form of self-obsession, a kind of collective and conceptual narcissism, characteristic of the perhaps peculiarly modern preoccupation with abstract notions and inwardness? And whatever the motivation and origin, is the endeavour likely to issue in something better than doubtful or empty pronouncements, true to the extent that they are platitudes and false or obscure for the rest? Encountering the title Modernism as a Philosophical Problem one can imagine a Rortyean reading: modernism a philosophical problem?—and the commentary: we

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Sriratana, Verita. "’...and Miraculously Post-Modern Became Ost-Modern’: How On or About 1910 and 1924 Karel Čapek Helped to Add and Strike off the ‘P’." Acta Universitatis Sapientiae, European and Regional Studies 14, no. 1 (2018): 7–22. http://dx.doi.org/10.2478/auseur-2018-0008.

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Abstract Virginia Woolf and Karel Čapek produced direct responses to the British Empire Exhibition in the forms of – in Woolf’s case – a scathing essay entitled ‘Thunder at Wembley’ and – in Čapek’s case – a (P)OstModernist travelogue later published as part of ‘Letters from England’ translated into English in 1925 and banned by the Nazis as well as the Communists. This research paper juxtaposes modernity in Central Europe with its ‘Other’ – that in Western Europe – by exploring Woolf and Čapek’s durée réelle between 1910 and 1924. It offers an analysis of Karel Čapek’s (P)OstModern legacies,

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Carroll, Anthony J., and Staf Hellemans. "Afterword: From Catholic Modernity to Religious Modernities." NTT Journal for Theology and the Study of Religion 75, no. 3/4 (2021): 508–43. http://dx.doi.org/10.5117/ntt2021.3/4.010.carr.

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Abstract In a time when the two major strategies followed by Christian religious traditions in modernity have lost traction—Christendom and subcultural isolation on the one hand and liberal and socialist assimilation with modernity on the other hand—Charles Taylor’s Catholic modernity idea opens up a “third grand strategy,” a new perspective on the relationship between religion and modernity. Moreover, the perspective can be put to use in other religious traditions as well. We will, hence, argue for the extension from a Catholic modernity to a religious modernities perspective. With the help o

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Verschueren, Alexandra. "FAST FORWARD? Reflections on fashion and modernity." Public Journal of Semiotics 3, no. 2 (2011): 175–95. http://dx.doi.org/10.37693/pjos.2011.3.8836.

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This article starts from the striking obsession of the fashion world with innovation and change. Then a systematic attempt is made to relate this feature to the notions of modernity, modernism, and post-modernity. An exploration of these notions in relation to each other leads to a description of the position of fashion in the economy, in a world imbued with social status and politics, in the sphere of individuality and individual needs, and in the context of art and culture. A complex picture emerges in which the artistic and practical problems faced by a designer can be summarized in the fol

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Shabbir, Ghulam, and Saleem Nawaz Khan. "Islam and Modernity in Crosshairs of History." Al-Duhaa 2, no. 01 (2021): 01–24. http://dx.doi.org/10.51665/al-duhaa.002.01.0041.

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Static view of religion is a cause of concern in all religious communities because it not only gnaws at their dynamism, more often it tends to swing history back to the old life patterns which have lost their validity and moral force. On the other hand history moves forward and seeks its direction intuitively. So, traditional view of religion collides with the forces of history in futile effort to cease the torrential stream of time. Resultantly, time or history crush them or throw them in the yokes of slavery of others who entertain ever fresh and dynamic view of history and religion. Same we

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Hassan, Salah M. "When Art Becomes Liberty." Nka Journal of Contemporary African Art 2021, no. 49 (2021): 8–23. http://dx.doi.org/10.1215/10757163-9435625.

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The 2015 Egyptian Surrealists in Global Perspective conference, and the companion 2016 exhibition When Art Becomes Liberty: The Egyptian Surrealists (1938–1965), both held in Cairo, Egypt, explored the history and evolution of the work of Egyptian surrealists and their remarkable legacy within Egypt and in international surrealist circles. This article serves as a preview of contributions to this special issue of Nka, which serves as a followup to these two events, documenting the relationship of the Egyptian surrealists with Western counterparts, especially the French surrealists, and their c

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Conzett, Jürg. "Bridges of Modernity." Bridges and Infrastructures, no. 45 (2011): 8–11. http://dx.doi.org/10.52200/45.a.sfytyewf.

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The engineer is an inseparable part of the Modern Movement. He has fulfilled its request of working unprejudiced. But he was driven to his most magnificent works by a mental concentration on technique excluding many other influences. Therefore, John Ruskin called the engineer a human beaver. Rarely the ambition of synthetic Modernism to suspend the difference between culture and civilization was converted. In the writer’s opinion, this is no reason to abandon this ambition and engineers should keep up the Modern tradition and continue to work on it.

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Abedinifard, Mostafa. "Iran's “Self-Deprecating Modernity”: Toward Decolonizing Collective Self-Critique." International Journal of Middle East Studies 53, no. 3 (2021): 406–23. http://dx.doi.org/10.1017/s0020743821000131.

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AbstractExtant studies of Iranian nationalism accentuate the self-aggrandizing side of Iranian modernity, mainly achieved through, and informing, a process of otherizing certain non-Persians/Iranians, particularly the Arabs. I argue that equally important to understanding Iranian modernity is its lesser recognized, shameful and self-demeaning face, as manifested through a simultaneous 19th-century discourse, which I call “self-deprecating modernity.” This was an often self-ridiculing and shame-inducing, sometimes satirical, discourse featuring an emotion-driven and self-Orientalizing framework

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34

Jang, Suk Man. "Divination as the Other Side of Modernity, and Beyond Representation." Critical Review of Religion and Culture 36 (September 30, 2019): 15–47. http://dx.doi.org/10.36429/crrc.36.1.

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Kamen, H. "The Other Within: The Marranos, Split Identity, and Emerging Modernity." Common Knowledge 19, no. 1 (2012): 146–47. http://dx.doi.org/10.1215/0961754x-1815953.

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Johnson, Helen. "Time and the other: How modernity (re)makes its mothers." Postcolonial Studies 1, no. 2 (1998): 263–68. http://dx.doi.org/10.1080/13688799890183.

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Li, Chi. "The Other Face of Modernity in 1950s’ Mainland Chinese Films." Asian Cinema 20, no. 2 (2009): 290–300. http://dx.doi.org/10.1386/ac.20.2.290_1.

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38

Neaman, Elliot. "Mutiny on board modernity: Heidegger, Sorel and other fascist intellectuals." Critical Review 9, no. 3 (1995): 371–401. http://dx.doi.org/10.1080/08913819508443389.

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Stychin, Carl F. "Book Review: Europe’s Other: European Law Between Modernity and Postmodernity." Social & Legal Studies 9, no. 4 (2000): 600–602. http://dx.doi.org/10.1177/096466390000900416.

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Dobbs-Weinstein, Idit. "Whose History? Spinoza’s Critique of Religion As an Other Modernity." Idealistic Studies 33, no. 2 (2003): 219–35. http://dx.doi.org/10.5840/idstudies2003332/314.

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Pigalev, Alexander I. "Representation After Modernity: From Heidegger’s “Other Beginning” to Derrida’s “Sending”." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 58 (December 1, 2020): 85–96. http://dx.doi.org/10.17223/1998863x/58/9.

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O'Rawe, Des. "Plays and Fragments: Antigone, Film, Modernity." Modernist Cultures 17, no. 1 (2022): 1–26. http://dx.doi.org/10.3366/mod.2022.0357.

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Within the history of modernity, the tragic shape and ethical concerns of the Antigone myth have made it a touchstone for understanding contemporary cultural and political realities. This essay traces the modernist processes of adaptation, citation, displacement, and revision that have often characterised the relations between filmmakers and this phenomenon. Focussing in particular on those films that subvert the authority of narrative realism and the laws of conventional – ‘classical’ – film language, it traces how particular social contexts and commitments have inevitably constructed differe

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Kleiner, Tuuli-Marja. "Why We Trust Other Nations." Comparative Sociology 15, no. 1 (2016): 85–111. http://dx.doi.org/10.1163/15691330-12341375.

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This article explores why citizens of one nation trust other nations. It is suggested that additional to economic and political performance, cultural excellence constitutes a national image from which transnational trust is derived if the image is prestigious. Using data from the European Election Study, the European Values Study, and Eurostat, multi-level fixed effects regressions are conducted to test this hypothesis. Results indicate that transnational trust is grounded in economic, political, societal and cultural sources. The findings show, furthermore, that for transnational trust, a nat

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Goldhagen, Sarah Williams. "Something to Talk about: Modernism, Discourse, Style." Journal of the Society of Architectural Historians 64, no. 2 (2005): 144–67. http://dx.doi.org/10.2307/25068142.

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This article explores how a subterranean paradigm of style shapes a wide range of scholarly inquiry in twentieth-century architectural history and theory, despite long-standing recognition that modernism can in no way be reduced to style. It proposes that historians and theorists of twentieth-century architecture might do well to retain the notion of modernism in architecture as a coherent phenomenon, but to conceptualize it neither as a stock if variable constellation of formal tropes nor as any of the other instructive but partial alternatives that scholars have proposed. Instead, it should

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Dawson, Matt. "Bauman, Elias and Latour on Modernity and Its Alternatives: Three Contemporary Sociological Theorists on Modernity and Other Options." Contemporary Sociology: A Journal of Reviews 50, no. 6 (2021): 511–12. http://dx.doi.org/10.1177/00943061211050046t.

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Merican, Ahmad Murad. "Malay Editorial Cartoons in the 1930s: Humour and Sarcasm in Visualising the Other." Jurnal Pengajian Media Malaysia 22, no. 2 (2021): 31–48. http://dx.doi.org/10.22452/jpmm.vol22no2.3.

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This article defines Malay identity through their portrayal of the Malay Other - the Arabs, Indian Muslims and the Europeans. The Arabs and Peranakan Arabs were identified as foreigners in disguise, the Europeans colonisers as harbingers of modernity. From this perspective not much have been written, using editorial cartoons in Malaysia. This article then focuses on the depiction by the Malay of what constitutes the foreigner (and the West). The medium of the cartoon was a recent innovation in Malay-language newspapers, having first appeared in the first issue of Warta Jenaka a weekly pictoria

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Salami, Ali, and Farnoosh Pirayesh. "From tradition to modernity." Anafora 6, no. 2 (2019): 347–66. http://dx.doi.org/10.29162/anafora.v6i2.3.

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The paper explores the liberating power of Bhabha’s concept of hybridity in Manju Kapur’s novel The Immigrant. By concentrating on Nina’s immigration to Canada, the novel addresses her early affliction due to the cultural clash between the East and West, tradition and modernity, her assimilation problems, as well as her gradual assimilation, her in-betweenness, transformation in her roles and identity, and survival in the host world. She opens a space in-between the home and host culture, mediates between them, and becomes the citizen of two worlds; she thus enters the third space, i.e. she st

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Adal, Raja. "Japan's Bifurcated Modernity." Theory, Culture & Society 26, no. 2-3 (2009): 233–47. http://dx.doi.org/10.1177/0263276409103127.

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Interwar Japan saw the rise of a generation of intellectuals, bureaucrats, and educators who were uneasy about modern life. One expression of this malaise was the introduction of calligraphy in the 1941 and 1943 school curricula. Calligraphy injected aesthetics into writing education. Yet it also compromised the speed and efficiency of writing, which lay at the core of Japan's system of modern education. The solution was to teach writing twice, once as an art in the `art section' and once as a functional skill in the `language section'. As an art, writing was a means to cultivate the spirit, d

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Falola, Toyin. "Chief Isaac Oluwole Delano: A Legend and His Legacy." Yoruba Studies Review 4, no. 2 (2021): 1–10. http://dx.doi.org/10.32473/ysr.v4i2.130042.

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No honor befits a person who enjoys life without helping his country. What glory is entitled to a lazy person that the courageous man does not have? The head of a lazy person is not comparable to the nail of the strong; shame follows the pride of the lazy.2 Chief Isaac Delano discovered his intellectual mission during the colonial moment. The nature of the colonial state influenced his writings. The body of his work operated in a context of colonial-modernist state. The colonial power, in its imperialist/messianic philosophy and the quest to inscribe European ethos on other cultures, the colon

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Briganti, Chiara, and Kathy Mezei. "Designs for Living: Female Designers, the Designing Female, Modernism and the Middlebrow." Modernist Cultures 6, no. 1 (2011): 155–77. http://dx.doi.org/10.3366/mod.2011.0008.

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During the interwar period, the artistic endeavour of the female interior decorator was dismissed as old-fashioned, nostalgic, and, tainted by its association with commerce; it was excluded from the rarefied circle of the higher arts of painting and sculpture and architecture; in the novels and plays of middlebrow authors of the same period, on the other hand, the female interior decorator, mocked for her edgy modernity, became a disturbing icon of urban modernity and a controversial advocate for new designs in living. This essay proposes to demonstrate how the representation in fiction and dr

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