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Journal articles on the topic 'Relics in literature'

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Published: 4 June 2021

Last updated: 30 January 2023

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1

Lumbley, Coral. "“Venerable Relics of Ancient Lore”." Journal of World Literature 5, no. 3 (July 23, 2020): 372–92. http://dx.doi.org/10.1163/24056480-00503004.

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Abstract As England’s first colony, home to a rich literary tradition and a still-thriving minority language community, Wales stands as a valuable example of how premodern traditions can and should inflect modern studies of postcolonial and world literatures. This study maps how medieval, postcolonial, and world literary studies have intersected thus far and presents a reading of the medieval Welsh Mabinogion as postcolonial world literature. Specifically, I read the postcolonial refrain as a deeply-entrenched characteristic of traditional Welsh literature, manifesting in the Mabinogion tale of the brothers Lludd and Llefelys and a related poetic triad, the “Teir Gormes” (Three Oppressions). Through analysis of the context and reception of Lady Charlotte Guest’s English translation of Welsh materials, I then theorize traditional Welsh material as postcolonial, colonizing, and worlding literature.

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2

Borges, Jorge Luis, and Robert Mezey. "Relics." Hudson Review 44, no. 3 (1991): 417. http://dx.doi.org/10.2307/3851971.

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3

Sauer, Michelle M. "Framing Materiality: Relic Discourse and Medieval English Anchoritism." Early Middle English 3, no. 1 (2021): 51–70. http://dx.doi.org/10.17302/eme.3-1.4.

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Relics carried great significance in medieval Christianity. Generally these relics, or at least first-class relics, were fragmented bodies, literal pieces of saints, where a part or parts represented the whole. This idea reverberates with what Robyn Malo has called “relic discourse.” She argues that as saints’ bodies became more and more elaborately enshrined in fancy reliquaries, they became less accessible to the people; similarly, the language of hagiographies and other devotional writings, with their characteristic rhetoric of treasure and brightness, provided a substitute for direct experience of the relic. Extending Malo’s idea to anchoritic literature, Sauer argues that anchorites, who are alive yet dead to the world, can themselves be read as living relics; therefore, anchoritic literature uses vocabulary and rhetoric that calls to mind relics and reliquaries. In this way, the position of the anchorite as a living relic, and thus a mediator among the living and the dead and the divine, is manifest.

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4

Cheng, Yujing. "The Relics of Ouyang Xiu and the Literature." Journal of Humanities and Social sciences 21 10, no. 3 (June 30, 2019): 825–34. http://dx.doi.org/10.22143/hss21.10.3.59.

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5

Sabatos, Terri. "Relics of death in Victorian literature and culture." Mortality 23, no. 1 (July 16, 2017): 99–100. http://dx.doi.org/10.1080/13576275.2017.1353491.

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6

Ledger-Lomas, Michael. "Relics of Death in Victorian Literature and Culture." Journal of Victorian Culture 21, no. 3 (July 2, 2016): 414–17. http://dx.doi.org/10.1080/13555502.2016.1204692.

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7

Koestenbaum, Wayne. "Relics of the True Cross." Antioch Review 46, no. 4 (1988): 486. http://dx.doi.org/10.2307/4611956.

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8

McDiarmid, Lucy. "Secular relics: Casement's boat, Casement's dish." Textual Practice 16, no. 2 (January 2002): 277–302. http://dx.doi.org/10.1080/095023602761622351.

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9

McAllister, David. "Deborah Lutz,Relics of Death in Victorian Literature and Culture." Notes and Queries 63, no. 2 (April 11, 2016): 316–17. http://dx.doi.org/10.1093/notesj/gjw037.

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10

Mills, Victoria. "deborah lutz. Relics of Death in Victorian Literature and Culture." Review of English Studies 67, no. 279 (January 6, 2016): 387–89. http://dx.doi.org/10.1093/res/hgv123.

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11

Trainor, Kevin M. "When Is a Theft Not a Theft? Relic Theft and the Cult of the Buddha's Relics in Sri Lanka." Numen 39, no. 1 (1992): 1–26. http://dx.doi.org/10.1163/156852792x00140.

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AbstractThis essay examines the phenomenon of relic theft in the Theravada Buddhist tradition of Sri Lanka. Having noted the relative paucity of scholarship on this topic, the essay first examines the canonical warrant for the practice of relic veneration in the Mahāparinibbāna-sutta, and identifies a fundamental tension that the cult of veneration poses for the tradition. Relics, as valued material objects subject to human manipulation and possession, would appear to encourage attachment. The canonical passages that deal with the cult of veneration simultaneously affirm the value of the practice, while warning of the danger that attachment to the relics poses. The essay goes on to note evidence, in the form of expanded relic lists in canonical sources, of the expansion of the relic cult and of the need to affirm the authenticity of new centers of sacrality associated with the enshrinement of particular relics. The essay then examines several accounts of relic theft in the Pali chronicle (vamsa) literature, noting that these accounts serve to simultaneously affirm the desirability of relics, and to account for the orderly movement of these valued objects from one location to another. Yet these accounts of relic theft are problematic in that they appear to endorse the practice of stealing, which is a violation of both lay and monastic Buddhist ideals. In response to this problem, the essay identifies two different models of relic theft, noting that one model is religiously affirmed, while the other is condemned. The essay concludes with a brief comparison of relic theft accounts in the Buddhist and Christian traditions.

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12

Zysk, Jay. "Relics and Unreliable Bodies in The Changeling." English Literary Renaissance 45, no. 3 (September 2015): 400–424. http://dx.doi.org/10.1111/1475-6757.12056.

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13

Ferraro, Eveljn. "Space and Relic in Frank Paci’s Black Madonna." Quaderni d'italianistica 39, no. 1 (May 9, 2019): 173–94. http://dx.doi.org/10.33137/q.i..v39i1.32638.

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This essay investigates Frank Paci’s dominant themes of death and life in Black Madonna and the author’s use of relics to retrace post-migrant spaces. I examine his connections between immigrant and post-immigrant generations in the microcosm of Sault Ste. Marie, Ontario, and the way he preserves memories of the past (family, work, religious practices) while refashioning an Italian regional identity from a deterritorialized position. My approach to the themes of death, life, Italianness, and gender relationships is shaped by Michel de Certeau’s theories of place and space. Relics are defined here as something that survives the passage of time––either at a specific location or across spatial movement––and is invested with a sense of devotion. My argument is that Paci’s writing is devotional insofar as it preserves the memory of immigrants by disseminating the text with different kinds of traces (e.g., human, behavioural, linguistic). In function, memories act as relics. However, Paci’s writing is ambivalent towards memory, since quests for emancipation are also forcefully voiced by the author as challenges to preservation. This tension is at the core of Black Madonna, where Italian immigrants, practices, and places are represented as outdated, dead, or doomed to disappear, and yet deserving recognition and affection. In my view, Paci’s writing is more compelling when the relic as “place” interacts with a narrative of practices (or operations) that defy stability and actualize “spaces.” I will refer to this as a narrative of mobilized relics. Relics are a valid analytical tool to investigate the ties with Italy and ethnicity in the passage from immigrants to post-immigrant generations, from one historical subject to another, both of which are liminally positioned between cultures. In this sense, Black Madonna’s exploration of an Italian-Canadian microcosm spurs further transnational investigations of contemporary Italian identity through the migrant intergenerational lens.

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14

Jiang, Yuqiu. "Shoe Relics and Literature Records of the Ming Dynasty of China." Journal of Korean Dress 44 (December 31, 2020): 109–47. http://dx.doi.org/10.47597/kds.44.4.

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15

McMaster, Celeste. "Relics of Death in Victorian Literature and Culture by Deborah Lutz." Studies in the Novel 48, no. 1 (2016): 135–37. http://dx.doi.org/10.1353/sdn.2016.0002.

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16

Whitehead, Stephen. "Henry Bonnell: Guardian of the Relics of Passion." Brontë Studies 30, no. 1 (February 2005): 31–40. http://dx.doi.org/10.1179/147489304x18849.

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17

Crowther, Kathryn. "Charlotte Brontë's Textual Relics: Memorializing the Material inVillette." Brontë Studies 35, no. 2 (July 2010): 128–36. http://dx.doi.org/10.1179/147489310x12687567547735.

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18

Vance, Eugene. "Chaucer's Pardoner: Relics, Discourse, and Frames of Propriety." New Literary History 20, no. 3 (1989): 723. http://dx.doi.org/10.2307/469364.

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19

Craciun, Adriana. "THE FRANKLIN RELICS IN THE ARCTIC ARCHIVE." Victorian Literature and Culture 42, no. 1 (February 19, 2014): 1–31. http://dx.doi.org/10.1017/s1060150313000235.

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In August 2013 the Canadian governmentlaunched its largest search for the ships, relics, and records of the John Franklin expedition, which disappeared with all 129 hands lost searching for the Northwest Passage in 1845. Canada's latest search was its fifth in six years, one of dozens of search expeditions launched since 1848, in a well-known story of imperial hubris elevated to an internationalcause célèbre. Recent work in nineteenth-century literary and visual culture has shown the significant role that Franklin played in the Victorian popular imagination of the Arctic (see Spufford, Potter, David, Hill, Cavell, Williams, Savours, MacLaren). In panoramas, stereographs, paintings, plays, music, lantern shows, exhibitions, and popular and elite printed texts, record numbers of Britons could enjoy at their leisure the Arctic sublime in which Franklin's men perished. Alongside this work on how Europeans represented Arctic peoples and places, we also have a growing body of Inuit oral histories describing their encounters with nineteenth-century Arctic explorers. Drawing on these traditional histories of British exploration, visual culture, and literary imagination, and on postcolonial, anthropological and indigenous accounts that shift our attention away from the Eurocentrism of exploration historiography, and toward the “hidden histories of exploration,” this essay uncovers an unexamined material dimension of these encounters – the “Franklin Relics” collected by voyagers searching for Franklin.

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20

Egan, Rory B. "Bulles, Coillons, and Relics inThe Pardoner's Tale." ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 21, no. 2 (April 2008): 7–11. http://dx.doi.org/10.3200/anqq.21.2.7-11.

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21

Hotz, Mary Elizabeth. "Review: Relics of Death in Victorian Literature and Culture by Deborah Lutz." Nineteenth-Century Literature 70, no. 3 (December 1, 2015): 417–20. http://dx.doi.org/10.1525/ncl.2015.70.3.417.

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22

Malo, Robyn. "The Pardoner's Relics (And Why They Matter the Most)." Chaucer Review 43, no. 1 (January 1, 2008): 82–102. http://dx.doi.org/10.2307/25094420.

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23

Robyn Malo. "The Pardoner's Relics (and why They Matter the Most)." Chaucer Review 43, no. 1 (2008): 82–102. http://dx.doi.org/10.1353/cr.0.0005.

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24

Scott, Grant F. "Sacred Relics: A Discovery of New Severn Letters." European Romantic Review 16, no. 3 (July 2005): 283–95. http://dx.doi.org/10.1080/10509580500210303.

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25

Cornelison, Sally J. "A French King and a Magic Ring: The Girolami and a Relic of St. Zenobius in Renaissance Florence." Renaissance Quarterly 55, no. 2 (2002): 434–69. http://dx.doi.org/10.2307/1262315.

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In 1482, the episcopal ring of St. Zenobius, patron of the Florentine see, was sent from Florence to France in the hope that it would cure the ailing King Louis XI. This secondary relic belonged to the Girolami, a banking and mercantile family that claimed to be related to the saint. The present study examines the use of St. Zenobius’ ring as a means of international and local diplomatic exchange. In addition, it traces the history of the Girolami's patronage of St. Zenobius’ cult and relics, places it within the context of contemporary devotional practices, and discusses the advantages and disadvantages of the patronage of privately-owned relics in Renaissance

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26

Syrotinski, Michael. "Henri Thomas: Relics of the Past." Yale French Studies, no. 75 (1988): 25. http://dx.doi.org/10.2307/2929341.

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27

Espie, Jeff, and David Adkins. "The Relics of Hippolytus in Spenser’s Faerie Queene." English Literary Renaissance 52, no. 2 (March 1, 2022): 153–75. http://dx.doi.org/10.1086/719055.

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28

Browne, Ray B. "Relics of the Christ by Joe Nickell." Journal of American Culture 30, no. 3 (September 2007): 356. http://dx.doi.org/10.1111/j.1542-734x.2007.00590.x.

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29

Wilson, E. "Material Relics: Resnais, Memory and the Senses." French Studies 59, no. 1 (January 1, 2005): 25–30. http://dx.doi.org/10.1093/fs/kni065.

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30

Olds, Katrina. "The Ambiguities of the Holy: Authenticating Relics in Seventeenth-Century Spain*." Renaissance Quarterly 65, no. 1 (2012): 135–84. http://dx.doi.org/10.1086/665837.

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Recent scholarship has shown that, even at the heart of the Catholic world, defining holiness in the Counter-Reformation was remarkably difficult, in spite of ongoing Roman reforms meant to centralize and standardize the authentication of saints and relics. If the standards for evaluating sanctity were complex and contested in Rome, they were even less clear to regional actors, such as the Bishop of Jaén, who supervised the discovery of relics in Arjona, a southern Spanish town, beginning in 1628. The new relics presented the bishop, Cardinal Baltasar de Moscoso y Sandoval, with knotty historical, theological, and procedural dilemmas. As such, the Arjona case offers a particularly vivid example of the ambiguities that continued to complicate the assessment of holiness in the early modern period. As the Bishop of Jaén found, the authentication of relics came to involve deeper questions about the nature of theological and historical truth that were unresolved in Counter-Reformation theory and practice.

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31

Inglis, Erik. "Inventing Apostolic Impression Relics in Medieval Rome." Speculum 96, no. 2 (April 1, 2021): 309–66. http://dx.doi.org/10.1086/713103.

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32

Brzostek, Dariusz. "Gdzie kończy się literatura? Głos Pana i Golem XIV — Stanisława Lema „resztki po powieści”." Literatura i Kultura Popularna 23 (May 31, 2018): 39–50. http://dx.doi.org/10.19195/0867-7441.23.3.

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Where the literature ends? His Master’s Voice and Golem XIV — Stanisław Lem’s “relics of a novel”The paper discusses the literary works of Polish science fiction writer — Stanisław Lem, particulary two of his late novels: His Master’s Voice 1968 and Golem XIV 1981. The essay focuses on the relics of a novel in these non-narrative works, including the lectures of an artificial intelligence Golem XIV and scientific essays on the first contact between humans and alien life form His Master’s Voice. A subject of the paper is the psychoanalysis of the creative process and the reading of the relics of a novel such as a description as a pattern of development or a found-manuscript device in terms of Lacanian theory of the symptom and the theory of jouissance of the speaking subject parlêtre.

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33

Márkus, Gilbert. "Dewars and relics in Scotland: some clarifications and questions." Innes Review 60, no. 2 (November 2009): 95–144. http://dx.doi.org/10.3366/e0020157x09000493.

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The deòradh in medieval Scotland has nothing to do with the crown official called the toschederach, nor does the word ever refer to a relic. The deòradh is a hereditary relic-keeper. The scattered surviving records include charters and annals, but also – when read with this in mind – the literature of saints' cults. These show that the relic, and therefore sometimes (but not always) a deòradh, could be involved in representations of ecclesiastical authority, for cursing and blessing, for raising tribute, enforcing laws and inaugurating kings, for bringing battle victory or preventing battle altogether, for the swearing of oaths, for the protection of private property, for healing the sick and for the protection of the dead and dying. The record also reveals something of the economic position of the deòradh and his land-holding, and how this position began to change in the sixteenth century.

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34

Philpott, Colin. "Relics of the Reich – dark tourism and Nazi sites in Germany." Worldwide Hospitality and Tourism Themes 9, no. 2 (April 10, 2017): 132–45. http://dx.doi.org/10.1108/whatt-11-2016-0058.

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Purpose The purpose of this study is to provide an overview of the fate of the buildings and public spaces created by the Nazis. By doing so, the author explains how Germany has handled this difficult legacy as part of a wider narrative of Germany’s post-war national reconciliation with its Nazi past. Design/methodology/approach Visits to Germany; interviews with German academics and museum professionals running memorials and museums relevant to the subject; study of literature related to specific Nazi sites and also literature related to the Nazi legacy in Germany more generally, as well as discussion with academics interested in dark tourism and national self-examination of difficult historical legacies. Findings Far more Nazi buildings remain in existence than is generally realised. For many years after 1945, Germany ignored the architectural legacy of the Nazi period through a mixture of shame, other more pressing priorities and pragmatism. Originally, it was pressure from survivors and families of victims of Nazi terror that led to public acknowledgement of the historical significance of some Nazi sites. In more recent years, German reunification, the passing of the complicit generations in Germany and growing national self-confidence have led to a greater willingness to acknowledge the importance of these sites. Originality/value First paper in English examining Nazi architecture in the round and the first one offering a critical analysis of Germany’s handling of the architectural legacy of the Third Reich.

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35

Millinger, Susan P. "Saints and Relics in Anglo-Saxon England.David Rollason." Speculum 67, no. 3 (July 1992): 738–40. http://dx.doi.org/10.2307/2863723.

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36

Robinson, Terry F. "“A mere skeleton of history”: Reading Relics in Jane Austen’sNorthanger Abbey." European Romantic Review 17, no. 2 (April 2006): 215–27. http://dx.doi.org/10.1080/10509580600688119.

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37

Weinreich, Spencer J. "An Infinity of Relics: Erasmus and the Copious Rhetoric of John Calvin's Traité des reliques." Renaissance Quarterly 74, no. 1 (2021): 137–80. http://dx.doi.org/10.1017/rqx.2020.316.

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John Calvin's “Traité des reliques” (1543) inventories early modern Europe's fraudulent relics. Yet, theologically speaking, authenticity is irrelevant: all relics are idols to the evangelical Protestant, while for Catholics prayer's intention, not its conduit, was paramount. This article locates a solution in Calvin's humanist formation: chiefly, his debt to Desiderius Erasmus—not to Erasmus's satirical or devotional works, but to his rhetorical theory of copia. The “Traité” amasses a copia, an abundance, of fakes, burying the cult of relics in its own contradictions. Fusing rhetoric and proof, this mass juxtaposition subjects sacred presence to noncontradiction, patrolling vital confessional borders in Reformation theology.

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38

Mun, Gyung-ho. "The Status and Economic Activities of temples in the Goryeo Dynasty through Literature and Relics." Journal of Korean Medieval History 64 (February 28, 2021): 277–94. http://dx.doi.org/10.35863/jkmh.64.8.

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39

Aleksandrova, Natalia V. "BUDDHA’S HAIR. CULT, HAGIOGRAPHIC NARRATIVE, PILGRIM’S TRADITION (4TH – 9TH CENTURIES)." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2022): 30–43. http://dx.doi.org/10.28995/2658-4158-2022-1-30-43.

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The cult of Buddha relics found its diverse reflection in the literature of thе period of wide spread of Buddhism in India. It was one of the manifestations of the entire complex of Buddhist culture. The connections of that cult with other forms of religious activity are of great interest. Multiple descriptions of sacred places contained in the texts of Chinese pilgrims who traveled all over the Indian subcontinent provide the researcher with a wealth of material and gives an idea of the many cult centers and revered relics, their types and their distribution in space. Preserved in stupas and monasteries “Buddha’s hair” belonged to the most important category of relics, called “bodily” (śariradhātu). The analysis of the information collected by pilgrims compared with Indian hagiographic texts makes it possible to identify various semantic associations related to “hair relics”. In the paper an issue is also touched upon the problem of the relationship between the cult of the Buddha’s hair with pictorial canons and formulaic texts of the Buddhist tradition.

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40

Pouliot, Amber. "Serena Partridge’s ‘Accessories’: Fabricating Uncertainty in the Brontë Parsonage Museum." Journal of Victorian Culture 25, no. 2 (April 2020): 279–99. http://dx.doi.org/10.1093/jvcult/vcz030.

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Abstract The 1861 sale of the Brontës’ personal effects sent relic hunters scrambling to collect the material remains of the famous family. In the second half of the nineteenth century, the collection, preservation, and veneration of relics, particularly those associated with a writer’s private, domestic life, were important aspects of literary celebrity culture and commemoration, and both the Brontë Society and the original Brontë Museum were established to collect material remains. Yet when Virginia Woolf visited the museum in 1904, she viewed Charlotte Brontë’s clothing, shoes, and accessories with considerable unease. Anticipating the concerns of the literary establishment, Woolf feared that access to Brontë’s material remains would encourage the domestic cult which had formed around her following the publication of Elizabeth Gaskell’s The Life of Charlotte Brontë (1857). She feared it would diminish the importance of Brontë’s writing by privileging a narrative of domestic rather than literary labour. This essay considers the creative-critical intervention of Serena Partridge’s ‘Accessories’ (2016), a collection of newly created pseudo-relics of Charlotte Brontë, framed by semi-fictional narratives that dramatize the construction, use, and significance of her personal possessions. I argue that ‘Accessories’ and biographical fiction are analogous modes of engaging with Brontë’s legacy. They respond to the anxieties articulated by Woolf through the fabrication – both literal and literary – of new pseudo-relics that (rather than emphasizing Brontë’s perceived conventional, domestic femininity) enable multiple interpretive possibilities while simultaneously acknowledging the contingent nature of our understanding of her experience.

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41

Appleby, David F. "Holy Relic and Holy Image: Saints’ Relics in the western controversy over images in the eighth and ninth Centuries." Word & Image 8, no. 4 (October 1992): 333–43. http://dx.doi.org/10.1080/02666286.1992.10435845.

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42

Sawicka-Sykes, Sophie. "Relics and the Recluse’s Touch in Goscelin’s Miracles of St. Edmund." Early Middle English 3, no. 1 (2021): 71–85. http://dx.doi.org/10.17302/eme.3-1.5.

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While Ancrene Wisse (Guide for Anchoresses) has prompted discussions on the prohibition of touch in anchoritic devotional culture, the critical focus on the didactic literature of the high Middle Ages has left little room for exploring how anchorites used touch to initiate or heighten spiritual experience. This article attempts to address this imbalance through a close reading of Goscelin of Saint-Bertin’s Miracles of St. Edmund (ca. 1100). The text offers an insight into Seitha, a female recluse living in close proximity to the community of monks at Bury St. Edmunds in the 1090s, and her physical contact with St. Edmund’s secondary relics. Sawicka-Sykes argues that while the monks of Bury are punished for their audacious handling of the saint’s incorrupt remains, Seitha is granted privileged access to the saint’s clothing on account of her anchoritic virtues of purity, humility, and servitude.

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43

Smith, Carissa Turner. "Relics and Intersubjectivity in the Harry Potter Series andThe Castle Behind Thorns." Literature and Theology 30, no. 2 (May 27, 2016): 215–32. http://dx.doi.org/10.1093/litthe/frw014.

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44

Maier, Christoph. "Saints, Tradition and Monastic Identity: The Ghent Relics, 850-1100." Revue belge de philologie et d'histoire 85, no. 2 (2007): 223–77. http://dx.doi.org/10.3406/rbph.2007.5081.

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45

Lee, Jae-sook. "A Study of Nonsan Cultural Relics’ Representations in Chinese-language Literature of Korea and Cultural Contents." Journal of Korean Culture 51 (November 30, 2020): 333–60. http://dx.doi.org/10.35821/jkc.2020.11.51.333.

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46

Lutz, Deborah. "THE DEAD STILL AMONG US: VICTORIAN SECULAR RELICS, HAIR JEWELRY, AND DEATH CULTURE." Victorian Literature and Culture 39, no. 1 (December 6, 2010): 127–42. http://dx.doi.org/10.1017/s1060150310000306.

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By the time the nineteenth centuryreached its close, it was already possible to look back at Victorian death culture with nostalgia. With the rise of secularism, the slide toward what Diana Fuss has called the death of death had begun. No longer was it common practice to hold onto the remains of the dead. Rarely would a lock of hair be kept by, to be worn as jewelry, nor did one dwell on the deathbed scene, linger upon the lips of the dying to mark and revere those last words, record the minutiae of slipping away in memorials, diaries, and letters. Rooms of houses were increasingly less likely to hold remains; no one had died in the beds in which the living slept. Walter Benjamin, who wrote often about what was lost in the nineteenth century, sees the turning away from death as going hand in hand with the disappearance of the art of storytelling. Writing in the early 1930s, he called his contemporaries “dry dwellers of eternity” because “today people live in rooms that have never been touched by death” (Illuminations94). Avoiding the sight of the dying, Benjamin argues, one misses the moment when life becomes narrative, when the meaning of life is completed and illuminated in its ending. He privileges the shared moment of death, when relatives, and even the public, gather around the dying to glean final words of wisdom, to know perhaps, in the end, the whole story. Historian of death Philippe Ariès describes a Christian account of the final ordeal of the death bed, when in the moment of death the salvation or damnation of the dying is determined, thus changing or freezing, for good, the meaning of the whole life. Scholars of nineteenth- and twentieth-century death culture tend, on the whole, to agree that towards the end of the century, a process that began earlier reached a completion – that the death of the other not only became less of a shared experience among a community, but last things such as final words and remains were increasingly to be pushed to the back of consciousness and hence to the lumber room of meaning and importance.

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Mihara, Minoru. "Recycled and Reincarnated Relics of Ancient Poetry: Editorial Practice in Percy’s Reliques." Papers of the Bibliographical Society of America 114, no. 3 (September 1, 2020): 365–74. http://dx.doi.org/10.1086/710090.

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Arditya Prayogi, Lilik Riandita, and Singgih Setiawan. "THE DYNAMICS OF ISLAMIC CIVILIZATION IN THE PERSIAN REGION: A HISTORICAL STUDY." Jurnal Keislaman 5, no. 2 (September 1, 2022): 167–75. http://dx.doi.org/10.54298/jk.v5i2.3434.

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Abstract:

The chapters in the history of Islamic civilization by historians are divided into classical, medieval, and modern periods. Islamic civilization itself is a civilization that spread widely to various regions, including the Persian region. Persia in its history deviates many relics that show how Islam is dynamic in each era. This article was written using a qualitative descriptive approach by describing the literature study method. From the results of the discussion, it is known that Islamic civilization in Persia is dynamic, and most of the relics left by the Shafavid dynasty. In addition, in the later period, Persian identification with Shia (teachings) became attached to each other as a result of the dynamics of Islam in this region.

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Bly Calkin, Siobhain. "Narrating Trauma? Captured Cross Relics in Chronicles and Chansons de Geste." Exemplaria 33, no. 1 (January 2, 2021): 19–43. http://dx.doi.org/10.1080/10412573.2021.1893088.

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McGuire, Kelly. "Narrative Mourning: Death and Its Relics in the Eighteenth-Century British Novel by Kathleen M. Oliver." Eighteenth-Century Fiction 34, no. 1 (September 1, 2021): 137–39. http://dx.doi.org/10.3138/ecf.34.1.137.

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