Academic literature on the topic 'Political aspects of Greek drama (Tragedy)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Political aspects of Greek drama (Tragedy).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Political aspects of Greek drama (Tragedy)"
1
Roselli, D. K. "The Work of Tragic Productions: Towards a New History of Drama as Labour Culture." Ramus 42, no. 1-2 (2013): 104–21. http://dx.doi.org/10.1017/s0048671x00000096.
Full textAbstract:
The study of the ancient world has often come under scrutiny for its questionable ‘relevance’ to modern society, but Greek tragedy has proven rather resilient. From tragedy's perceived value in articulating an incomplete but idealised state of political and ethical being in Hegel to its role in thinking through the modern construction of politics and gender (often through a re-reading of Hegel), tragedy has loomed large in modern critical inquiry into definitions of the political and the formation of the subject.’ This is another way of saying that the richly textured tragic text has in some respects laid the foundation for subsequent theorising of the political subject.Given the importance placed on such figures as Sophocles’ Oedipus and Antigone starting with Schelling and Hegel, it is perhaps not surprising that recent work in critical theory has tended to recast these particular tragic figures in its critique of Enlightenment thought. Nonetheless, there are problems with the adoption of these figures as paradigms through which tragedy becomes a tool to represent the ancient Greek polis and to work through modern political and ethical problems. The repeated returns to certain aspects of Oedipus or Antigone have contributed to a structured silence around the issue of class relations. Along with the increasingly dominant role of neoliberalism and the continuing importance of identity politics, much recent critical theory has contributed to the occlusion of class and labour from public discourse and academic research. In such a climate, it is no wonder that historical materialism rarely figures in academic works. I wonder whether another narrative is possible through the study of Greek tragedy.
2
Collins, James Henderson. "Dancing the Virtues, Becoming Virtuous: Procedural Memory and Ethical Presence." Ramus 42, no. 1-2 (2013): 183–206. http://dx.doi.org/10.1017/s0048671x00000138.
Full textAbstract:
This paper is an exploration of the performance of Greek drama from the perspective of the performers, more specifically, of the chorus-in-training. The notion that khoreia constitutes an essential part of paideia and ethical instruction is an ancient one. And the notion persists, though in different forms, among scholars of the social and political context of these dramatic performances that to have participated in a chorus was in particular ways to have received training in essential perspectives and experiences of citizens: ‘the events and characters portrayed in tragedy are meant to be contemplated as lessons by young citizens.’ And yet what the members of a chorus were expected to learn, did learn, and, moreover, how they learned, have remained largely unexplored topics.I will suggest ways that we might begin to piece together a baseline of experiences and impressions that come through learning to sing, dance and compete in dramatic festivals. Most of the experiences that I will describe are partly functions of universal properties of the human mind; of course, culture and thoughts and other aspects of shared and individual experience are highly variable. Indeed, the contents of thought are unrestricted. But there are regular, even fixed, ways in which the mind and brain appear to work. I propose to describe an approach to the ways in which the words and movements and environment of dramatic competition are universally present to and apprehended by the senses and minds and bodies of a chorus-in-training. I am not suggesting that there are not other aspects of experience that are important to the performance and appreciation of drama. Rather, I hope to establish at the very least those aspects of training and performance that are necessary and perhaps even sufficient to bring a drama (and I take the chorus to be the most important part of drama) to the arena of competition. I will consider some of the lasting effects of dramatic training and performance on the life of the performer, i.e., how every performer may be changed by his experience.
3
Kropova, Daria Sergeevna. "From Greek Tragedy To Opera-Film." Journal of Flm Arts and Film Studies 7, no. 2 (June 15, 2015): 62–72. http://dx.doi.org/10.17816/vgik7262-72.
Full textAbstract:
There are some common features between opera (film-opera and theater-opera) and the Greek tragedy. Hereafter a question arises: why theoreticians and artists try to revive tragedy - what is so important in ancient drama that remains actual up to date? The author argues, that musical drama (opera) is the successor to the Greek tragedy, whereas cinema exposes musical and ancient nature of the opera clearer, than theater. The author dwells upon new possibilities of opera: different ways ofcooperation between musical and visual constituents, differences between stage and screen operas; advantages of the film-opera. The screen adaptation of opera is very actual and has special aspects. It is obvious, that opera enriches cinema language and cinema reforms traditional theatrical musical drama. There is a number of works, which are devoted to the problem of the opera- film (mostly written by music experts), but there are no special research on the part of cinema theoreticians. Cinema-opera differs from theater-opera. Cooperation between image and music is defined by specific features of the camera. The opportunities of cinema are wider in some aspects and may advance reform of stage. Integration of arts in opera-film is connected with integration of arts in the Greek tragedy. The Athenian drama, grown up from ancient cults, is connected with ancient rituals. Since the ancient sources of drama find their reflection in film-opera, the latter reaches out these cults.
4
McConnell, Justine. "The Place of Greek Tragedy in African Drama." Journal of Southern African Studies 42, no. 1 (January 2, 2016): 171–72. http://dx.doi.org/10.1080/03057070.2016.1126463.
Full text
5
Mostafalou, Abouzar, and Hossein Moradi. "Baroque Trauerspiel in William Shakespeare’s Hamlet: A Rejection of Aristotelian Tragedy." Journal of Language Teaching and Research 8, no. 1 (January 1, 2017): 184. http://dx.doi.org/10.17507/jltr.0801.23.
Full textAbstract:
Tragedy, as a literary genre and a high form of literature, deals with lives of noble people. This type of drama is rooted in Aristotle’s formulation which later has resulted into theory of drama known as Freytag's Pyramid. This model of drama which follows Greek version of tragedy has some common features including unity of time, place, and action. Moreover, the elements of death, language, and melancholy have been treated in the conventional ways in the genre f tragedy. However, Walter Benjamin, the German philosopher and critic has opposed to the dominance of tragedy, and developed an independent genre called Trauer Trauerspiel in which ordinary people get to be the center of the play. Unlike tragedy which is based on myth, Trauer Trauerspiel is based on history that depicts the reality of life. Moreover, this genre has the trace of postmodern literature in which language has no meaning; death is treated in non-religious way, and melancholy is no longer considered to be a mental disease. By the same token, it could be claimed that Shakespeare’s Hamlet, as a dominant form of tragedy, can no longer be considered as tragedy; since it repulses conventions of tragedy and Freytag's Pyramid, it belongs to a new genre, Trauer Trauerspiel in which Greek dramas’ features can be dethroned and replaced by postmodern aspects of drama.
6
MAGOULIAS, Harry J. "Andronikos I Komnenos: A Greek Tragedy." BYZANTINA SYMMEIKTA 21, no. 1 (December 23, 2011): 101. http://dx.doi.org/10.12681/byzsym.1032.
Full textAbstract:
<span style="line-height: 150%; font-family: 'Times New Roman','serif'; color: black; font-size: 12pt">The Annals of Niketas Choniates depict Emperor Andronikos I Komnenos (1183-1185) in certain aspects of his lifestyle as a mirror image of his first cousin, Emperor Manuel I Komnenos (1143-1180). The life and death of Andronikos I Komnenos provide us with a window into the aesthetic, moral, intellectual, religious, economic and emotional world of Byzantine society in the 12th century. It was thanks to the Byzantine empire that the ancient texts were preserved and transmitted. Ancient Greek culture and reason, in particular, continued to inform Christian values while, at the same time, both could be in radical conflict. The tragic reign of Andronikos as presented by Niketas Choniates conforms to Aristotle's principles of classical drama, but there is a fundamental disagreement between the author of the Poetics and the historian as to what constitutes tragedy, which underlines this conflict.</span>
7
Carter, D. M. "The demos in Greek tragedy." Cambridge Classical Journal 56 (2010): 47–94. http://dx.doi.org/10.1017/s1750270500000282.
Full textAbstract:
This paper looks at a relatively neglected character in Greek tragedy: the people. I cannot claim to produce a complete survey of this issue; however, I shall identify some different ways in which a tragic poet could portray a city's population, and discuss some examples.This is an important and interesting topic for two reasons, which are linked throughout, for behind my argument is the contention that a consideration of the original staging of a tragedy can help us to understand its politics. In the first place, it is instructive to ask how a poet could meet the challenge of representing the population of a city on stage; in the second, this exercise is likely to shed light on the political function of Greek tragedy. More specifically, it will shed light on the relationship between tragedy and democracy - a vexed question in recent years - for no consideration of democracy in drama can neglect the role of democracy's central player.
8
Harrop, Stephe. "Greek Tragedy, Agonistic Space, and Contemporary Performance." New Theatre Quarterly 34, no. 2 (April 19, 2018): 99–114. http://dx.doi.org/10.1017/s0266464x18000027.
Full textAbstract:
In this article Stephe Harrop combines theatre history and performance analysis with contemporary agonistic theory to re-conceptualize Greek tragedy's contested spaces as key to the political potentials of the form. She focuses on Athenian tragedy's competitive and conflictual negotiation of performance space, understood in relation to the cultural trope of the agon. Drawing on David Wiles's structuralist analysis of Greek drama, which envisages tragedy's spatial confrontations as a theatrical correlative of democratic politics, performed tragedy is here re-framed as a site of embodied contest and struggle – as agonistic spatial practice. This historical model is then applied to a recent case study, Aeschylus’ The Suppliant Women as co-produced by Actors Touring Company and the Lyceum, Edinburgh, in 2016–17, proposing that the frictious effects, encounters, and confrontations generated by this production (re-staged and re-articulated across multiple venues and contexts) exemplify some of the potentials of agonistic spatial practice in contemporary re-performance of Greek tragedy. It is contended that re-imagining tragic theatre, both ancient and modern, as (in Chantal Mouffe's terms) ‘agonistic public space’ represents an important new approach to interpreting and creatively re-imagining, interactions between Athenian tragedy and democratic politics. Stephe Harrop is a Lecturer in Drama at Liverpool Hope University, where her research focuses primarily on performances and texts adapted from, or responding to, ancient tragedy and epic. She is co-author of Greek Tragedy and the Contemporary Actor (Palgrave Macmillan, forthcoming).
9
Wilmer, Steve. "Greek Tragedy as a Window on the Dispossessed." New Theatre Quarterly 33, no. 3 (July 10, 2017): 277–87. http://dx.doi.org/10.1017/s0266464x17000318.
Full textAbstract:
In this article Steve Wilmer discusses adaptations of Greek tragedy that highlight the plight of the displaced and the dispossessed, including Janusz Glowacki's Antigone in New York, Marina Carr's Hecuba, and Elfriede Jelinek's Die Schutzbefohlenen, which is notably emblematic among appropriations of ancient Greek plays in referencing the problems facing refugees in Europe. He considers how this latter play has been directed in a variety of ways in Germany and Austria since 2013, and how in turn it has been reappropriated for new dramatic performances to further investigate the conditions of refugees. Some of these productions have caused political controversy and one of them has even been physically attacked by a right-wing group. Steve Wilmer is Professor Emeritus of Drama at Trinity College Dublin. He is the co-editor of ‘Theatre and Statelessness in Europe’ for Critical Stages (2016), Resisting Biopolitics: Philosophical, Political, and Performative Strategies (Routledge, 2016), and Deleuze and Beckett (Palgrave Macmillan, 2015). He also edited a special issue of Nordic Theatre Studies in 2015 titled ‘Theatre and the Nomadic Subject’.
10
Foley, Helene. "Classics and Contemporary Theatre." Theatre Survey 47, no. 2 (September 12, 2006): 239–44. http://dx.doi.org/10.1017/s0040557406000214.
Full textAbstract:
Any discussion of ancient Greek and Roman drama on the contemporary stage must begin with a brief acknowledgment of both the radically increased worldwide interest in translating, (often radically) revising, and performing these plays in the past thirty-five years and the growing scholarly response to that development. Electronic resources are developing to record not only recent but many more past performances, from the Renaissance to the present.1 A group of scholars at the Archive of Performances of Greek and Roman Drama at Oxford—Edith Hall, Fiona Macintosh, Oliver Taplin, and their associates Pantelis Michelakis and Amanda Wrigley—are at the forefront, along with Lorna Hardwick and her associates at the U.K.'s Open University, in organizing conferences and lecture series; these have already resulted in several volumes that aim to understand the recent explosion of performances as well as to develop a more extensive picture of earlier reception of Greek and Roman drama (above all, Greek tragedy, to which this essay will be largely confined).2 These scholars, along with others, have also tried to confront conceptual issues involved in the theatrical reception of classical texts.3 Most earlier work has confined itself to studies of individual performances and adaptations or to significant directors and playwrights; an important and exemplary exception is Hall and Macintosh's recent Greek Tragedy and British Theatre 1660–1914.4 This massive study profits from an unusually advantageous set of archival materials preserved in part due to official efforts to censor works presented on the British stage. Oedipus Rex, for example, was not licensed for a professional production until 1910 due to its scandalous incest theme. This study makes a particular effort to locate performances in their social and historical contexts, a goal shared by other recent studies of postcolonial reception discussed below.5 For example, British Medeas, which repeatedly responded to controversies over the legal and political status of women, always represented the heroine's choice to kill her children as forced on her from the outside rather than as an autonomous choice. Such connections between the performance of Greek tragedy and historical feminism have proved significant in many later contexts worldwide. Work on the aesthetic side of performances of Greek drama, including translation, is at an earlier stage, but has begun to take advantage of important recent work on ancient staging, acting, and performance space.6
Dissertations / Theses on the topic "Political aspects of Greek drama (Tragedy)"
1
George, R. H. "Accommodation and coercion in comedy and tragedy : an analysis of the social and political implications of the development of classical Greek drama." Thesis, University of Essex, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336945.
Full text
2
Sanders, Kyle Austin. "The concept of autochthony in Euripides' Phoenissae." Thesis, 2014. http://hdl.handle.net/2152/25781.
Full textAbstract:
Euripides’ Phoenissae is a challenging work that is often overlooked by scholars of Greek drama. This study analyzes how the concept of autochthony occupies a central thematic concern of the play. On the one hand, autochthony unites humans to soil, political claims to myths, and present to past. On the other hand, autochthony was often invoked to exclude foreigners, women and exiles from political life at Athens. We observe a similar dichotomy in the Phoenissae. Autochthony unites the episode action–the story of the fraternal conflict—with the very different subject matter of the choral odes, which treat the founding myths of Thebes. By focalizing the lyric material through the perspective of marginalized female voices (Antigone and the chorus), Euripides is able to problematize the myths and rhetoric associated with autochthony. At the same time, Antigone’s departure with her father at the play’s close offers a transformation of autochthonous power into a positive religious entity. I suggest that a careful examination of the many facets of autochthony can inform our understanding of the Phoenissae with respect to dramatic structure, apparent Euripidean innovations, character motivation, stage direction and audience reception.text
Books on the topic "Political aspects of Greek drama (Tragedy)"
1
Podlecki, A. J. The political background of Aeschylean tragedy. 2nd ed. London: Bristol Classical, 1999.
Find full text
2
Tragedy and citizenship: Conflict, reconciliation, and democracy from Haemon to Hegel. Albany: State University of New York Press, 2009.
Find full text
3
Greek tragedy and political philosophy: Rationalism and religion in Sophocles' Theban plays. Cambridge: Cambridge University Press, 2009.
Find full text
4
Political violence in drama: Classical models, contemporary variations. Ann Arbor, Mich: UMI Research Press, 1987.
Find full text
5
Bierl, Anton F. Harald. Dionysos und die griechischeTragödie: Politische und "metatheatralische" Aspekte im Text. Tübingen: G. Narr, 1991.
Find full text
6
Dahl, Mary Karen. Political violence in drama: Classical models, contemporary variations. USA: UMI Research, 1988.
Find full text
7
Bierl, Anton. Dionysos und die griechische Tragödie: Politische und "metatheatralische" Aspekte im Text. Tübingen: G. Narr, 1991.
Find full text
8
Dahl, Mary Karen. Politicalviolence in drama: Classical models, contemporary variations. Ann Arbor, Mich: UMI Research Press, 1987.
Find full text
9
Christian, Meier. The political art of Greek tragedy. Cambridge: Polity Press, 1993.
Find full text
10
Christian, Meier. The political art of Greek tragedy. Baltimore: Johns Hopkins University Press, 1993.
Find full textBook chapters on the topic "Political aspects of Greek drama (Tragedy)"
1
Fotheringham, Lynn. "Don Taylor, the ‘Old-Fashioned Populist’? The Theban Plays (1986) and Iphigenia at Aulis (1990): Production Choices and Audience Responses." In Ancient Greece on British Television, 123–46. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474412599.003.0007.
Full textAbstract:
This chapter explores the production contexts for and audience responses to The Theban Plays (BBC, 1986), a trilogy of plays by Sophocles, and Euripides’ Iphigenia at Aulis (BBC, 1990), the last productions of Greek tragedy that would be broadcast on British television for twenty years. These four plays were directed by Don Taylor at the end of a long career in television from 1960. Taylor’s commitment to studio-bound drama, shot as if live on multiple cameras, could be seen as old-fashioned by the mid-1980s, as could his ‘Reithian’ commitment to democratizing works from the dramatic canon via television. Nevertheless these productions garnered enthusiastic as well as critical comments from both newspaper reviewers and the audience sample surveyed by the BBC. This chapter demonstrates how various features of the productions, including an anti-realistic mise-en-scène and the uses made of the multiple cameras, align with and reflect Taylor’s published views on television drama. Close analysis of the wide variety of opinions expressed by those watching underline the complex social, political and aesthetic issues involved in judging attempts to put ancient drama before a modern television audience.