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Relevant bibliographies by topics / Religious fiction

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Academic literature on the topic 'Religious fiction'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Religious fiction"

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Li, Guoping. "Confucian Order and Religious Doctrines: Rhetorical Characterizations of Illustrations in the Fiction “Quanxiang Pinghua” in the Yuan Dynasty." Religions 14, no. 7 (June 27, 2023): 847. http://dx.doi.org/10.3390/rel14070847.

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The fiction “Quanxiang Pinghua”, published by Jianyang 建陽 Yushi 虞氏 in the Yuan Dynasty, depicts public religious concepts using a set of organized illustrations of etiquette. As a popular cultural reading material of the Yuan Dynasty, the fiction’s illustrations are a mixture of mainstream religious ideas, such as Confucianism, Taoism, and Buddhism, reflecting the Jianyang people’s compromised identification of the three religions and their value of faith. The illustrations shape the religious view of “the impermanence of destiny”. With the help of the spatial narrative of the political and religious order of Confucianism and the public construction of the ritualistic landscapes of Confucianism, Taoism, and Buddhism, these images reflect the ethical enlightenment and religious beliefs of the three religions in social life. From the perspective of Confucianism, Taoism, and Buddhism, this article adopted interdisciplinary methods to analyze inherent religious ethics in the illustrations of the fiction and explore religious beliefs among the people in the Yuan Dynasty. This article suggested that, by depicting religious rituals, the illustrations in the fiction reflect the comprehensive acceptance of the benevolence and righteousness, filial piety, loyalty, and kindness of Confucianism, Taoism, and Buddhism by the public of the Yuan Dynasty. The illustrations in the fiction manifest Confucian order and moral ethics, of which the extension is interconnected with the concepts of Confucianism, Taoism, Buddhism, and living ethics, manifesting the inner interpretation of Confucian ethics in Jianyang popular literature and art and the collective regulation of folk religious beliefs.

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Perkins, Judith. "Fictive Scheintod and Christian Resurrection." Religion and Theology 13, no. 3-4 (2006): 396–418. http://dx.doi.org/10.1163/157430106779024671.

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AbstractIn his chapter titled 'Resurrection' in Fiction as History, Glen Bowersock examines examples of 'apparent death' (Scheintod) in Graeco-Roman narrative fictions. He concludes his analysis by questioning 'whether the extraordinary growth in fictional writing, and its characteristic and concomitant fascination with resurrection' might be 'some kind of reflection of the remarkable stories that were coming out of Palestine in the middle of the first century A.D.' In this essay I will offer that rather than seeing a relation of influence between fictive prose narratives and Christian discourse (especially Christian bodily resurrection discourse) of the early centuries C.E., these sets of texts should be recognised as different manifestations of an attempt to address the same problem, that of negotiating notions of cultural identity in the matrix of early Roman imperialism. That these texts share similar motifs and themes – gruesome and graphic descriptions of torture, dismemberment, cannibalism and death – results not necessarily from influence, but that they converge around the same problem, drawing from a common cultural environment in the same historical context.

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Menendez, Albert J. "Religious Liberty in Historical Fiction." Religion & Public Education 15, no. 4 (October 1988): 451–58. http://dx.doi.org/10.1080/10567224.1988.11488087.

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Gilliver, John. "Religious values and children's fiction." Children's Literature in Education 17, no. 4 (December 1986): 215–25. http://dx.doi.org/10.1007/bf01131445.

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Pitronová, Eva. "I blodhager, dansehus og søvnsletter. Ellen Einans fiksjonsdannelse." Studia Universitatis Babeș-Bolyai Philologia 68, no. 2 (June 25, 2023): 155–74. http://dx.doi.org/10.24193/subbphilo.2023.2.09.

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"In Blood Gardens, Dance Halls and Sleep Plains. Ellen Einan's Creation of Fiction. Ellen Einan (1931–2013) is a Norwegian poet known for her frequent use of innovative language that forms fixed expressions, codes or references to both religious and mythical rituals and symbols. She builds her imagery on folk beliefs, Eastern religions and old ancient myths and she weaves all this together into a fantastic poetic universe with its own mythology. In the present paper, I examine the possibility of reading her poems as an expression of the creation of fiction in lyric poetry. I consider the creation of fiction to be an extension of the creation of images (connected to the term “the imaginary”), where we acquire images and their interconnections with a fiction-constitutive power. In this view, Einan not only constructs images (or symbols), but also a new, fictional existence in her poems. My approach to Einan's work is closely linked to the fictional world theory and its use within the discourse of lyric poetry, as it is presented in the theoretical work of Miroslav Červenka. He assumes that the lyrical subject is at the centre of the fictional world of the poem and assigns a character-like position to it. Furthermore, I read Einan's complete oeuvre as an interconnected universe, as the thematic criticism proposes, and focus on how the recurring motifs and themes can enable us to identify Einan's fictional world. Keywords: Ellen Einan, Norwegian poetry of 20th century, fictional worlds, lyrical subject, fictionality in lyric poetry"

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Hesse, Jacob. "Metalinguistic Agnosticism, Religious Fictionalism and the Reasonable Believer." European Journal for Philosophy of Religion 12, no. 3 (September 24, 2020): 197. http://dx.doi.org/10.24204/ejpr.v12i3.3417.

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With the position, he labels as “new” or “metalinguistic agnosticism” Robin LePoidevin can avoid some problems with which fictionalists about religious language are confronted. Religious fictionalism is a position according to which all religious claims[1] are considered to be false when taken at face value. But because fictionalists about religious language think that certain religious worldviews have pragmatic benefits, they interpret several claims in such worldviews as true in fiction. This enables them to gain pragmatic benefits because they live as if a certain religious worldview were true. Nonetheless, they don’t believe that the respective worldview represents the non-fictional reality.[2][1] In the following I understand a “religious claim“ either as the claim that God exists or as a claim that presupposes the existence of God. Since also Le Poidevin focuses on theistic religions I want to keep this focus in my response. Nonetheless, it should be kept in mind that religious fictionalism is not restricted to theistic religions. I also think that metalinguistic agnosticism and the argumentation in this paper could in principle be extended to non-theistic religions.[2] A defense of religious fictionalism can be found in for example Andrew S. Eshleman, “Can an Atheist Believe in God?”, Religious Studies 41, no. 2 (2005) and Andrew S. Eshleman, “Religious Fictionalism Defended: Reply to Cordry”, Religious Studies 46, no. 1 (2010).

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Mörth, Ingo. "Elements of Religious Meaning in Science-Fiction Literature." Social Compass 34, no. 1 (February 1987): 87–108. http://dx.doi.org/10.1177/003776868703400107.

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La science-fiction en tant que genre littéraire représente une sphère de significations sans doute marginale, encore qu'elle soit solidement associée à la vie quotidienne. En analysant son contenu, on perçoit qu'il existe des relations singulières et intenses entre la science-fiction et la religion. Elles concernent non seulement des éléments formels propres à la pen sée utopique, mais également les structures matérielles du monde dans ses dimensions temporelles, spatiales et sociales. Les thèmes de la science-fiction et de la religion ont des racines communes: les limites du monde vivant. Mais en permettant de surmonter les frontières de la vie quotidienne, de ses origines et de sa destinée, la science-fiction opère une sorte de désenchantement de la sphère du religieux en permettant de substituer une spéculation illimitée à l'affirmation divine traditionnelle et aux certitudes qu'elle contient. L'Auteur analyse ces aspects de la science-fiction à travers différents livres importants de science-fiction. Il utilise pour ce faire l'approche d'A. Schutz et de Th. Luckmann. La relation thé matique entre la science-fiction et la religion le conduit à établir en quoi la spéculation utopique de la science-fiction constitue un véritable « culte », notamment par l'observation du groupe social de ceux qui y croient et lui confèrent une plausibilité sociale. Des exemples de ceci sont empruntés aux cas de l'Eglise de Scientolo gie et de certains groupes centrés sur l'existence d'un inconscient collectif et de civilisations extra-terrestres.

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SCOTT, MICHAEL. "Do religious beliefs aim at the truth?" Religious Studies 41, no. 2 (May 5, 2005): 217–24. http://dx.doi.org/10.1017/s0034412505007626.

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This paper evaluates Brian Zamulinski's argument from considerations of relative likelihood for preferring a ‘religion-as-fiction’ hypothesis to metaphysical realism. The paper finds that the argument fails to consider numerous variant hypotheses, and that the ‘religion-as-fiction’ hypothesis is poorly formulated. It is concluded that an argument from likelihood about the status of religious belief will not, in the way Zamulinski constructs it, give support to a hypothesis unless supplemented by an estimate of its probability. Moreover, once probability is taken into account, the ‘religion-as-fiction’ hypothesis looks very weak.

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Garton-Gundling, Kyle. "“Vastness and Profundity”." Religion and the Arts 28, no. 1-2 (March 27, 2024): 196–219. http://dx.doi.org/10.1163/15685292-02801007.

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Abstract Scholars have often struggled to define the boundaries between sublime and religious experiences, but research tends to agree that sublimity is rational while religious experience is non-rational. However, this view receives a challenge from key texts in science fiction. In the texts I examine, contrary to prevailing views, sublimity turns mystical, while new religions become rational. Furthermore, religion and sublimity relate uneasily, as opposite poles that are distinct from but necessary to one another, with different texts emphasizing one while marginalizing, but not erasing, the other. I explore four authors, two of whom—Arthur C. Clarke and Liu Cixin—emphasize sublimity while relegating religion, while the other two—Robert A. Heinlein and Octavia E. Butler—focus on a fictional religion while subordinating the sublime. Taken together, these texts reveal the ambivalent interdependence of rational and non-rational states of mind in ways that could promote better understanding between religious and non-religious perspectives.

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Bosman, Frank G. "Finding Faith between the Sciences: The Cases of ‘The Outer Worlds’ and ‘Mass Effect: Andromeda’." AUC THEOLOGICA 11, no. 1 (September 27, 2021): 145–61. http://dx.doi.org/10.14712/23363398.2021.8.

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Science fiction, as a genre, has always been a place for religion, either as an inspirational source or as a part of the fictional universe. Religious themes in science fiction narratives, however, also invoke the question of the relationship, or the absence thereof, between religion and science. When the themes of religion and science are addressed in contemporary science fiction, they are regularly set in opposition, functioning in a larger discussion on the (in)comparability of religion and science in science fiction novels, games, and films. In the games The Outer Worlds and Mass Effect Andromeda, this discussion is raised positively. Involving terminology and notions related to deism, pantheism, and esoterism, both games claim that science and religion can co-exist with one another. Since digital games imbue the intra-textual readers (gamer) to take on the role as one of the characters of the game they are reading (avatar), the discussion shifts from a descriptive discourse to a normative one in which the player cannot but contribute to.

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Dissertations / Theses on the topic "Religious fiction"

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Harwood, C. Reed. "Performative fiction: Articulating religious identities." Connect to online resource, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1442906.

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Rine, Abigail. "Words incarnate : contemporary women’s fiction as religious revision." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1961.

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This thesis investigates the prevalence of religious themes in the work of several prominent contemporary women writers—Margaret Atwood, Michèle Roberts, Alice Walker and A.L. Kennedy. Relying on Luce Irigaray’s recent theorisations of the religious and its relationship to feminine subjectivity, this research considers the subversive potential of engaging with religious discourse through literature, and contributes to burgeoning criticism of feminist revisionary writing. The novels analysed in this thesis show, often in violent detail, that the way the religious dimension has been conceptualised and articulated enforces negative views of female sexuality, justifies violence against the body, alienates women from autonomous creative expression and paralyses the development of a subjectivity in the feminine. Rather than looking at women’s religious revision primarily as a means of asserting female authority, as previous studies have done, I argue that these writers, in addition to critiquing patriarchal religion, articulate ways of being and knowing that subvert the binary logic that dominates Western religious discourse. Chapter I contextualises this research in Luce Irigaray’s theories and outlines existing work on feminist revisionist literature. The remaining chapters offer close readings of key novels in light of these theories: Chapter II examines Atwood’s interrogation of oppositional logic in religious discourse through her novel The Handmaid’s Tale. Chapter III explores two novels by Roberts that expose the violence inherent in religious discourse and deconstruct the subjection of the (female) body to the (masculine) Word. Chapters IV and V analyse the fiction of Kennedy and Walker respectively, revealing how their novels confront the religious denigration of feminine sexuality and refigure the connection between eroticism and divinity. Evident in each of these fictional accounts is a forceful critique of religious discourse, as well as an attempt to more closely reconcile foundational religious oppositions between divinity and humanity, flesh and spirit, and body and Word.

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Kim, Young-Ho. "People's tradition of religious education /." Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11169321.

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Thesis (Ed.D.) -- Teachers College, Columbia University, 1991.
Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).

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Kveberg, Torbjørn. "‘New Terrorism’ - Fact or Fiction? : A Descriptive and Quantitative Analysis of Religious Terrorism Since 1985." Thesis, Norges teknisk-naturvitenskapelige universitet, Institutt for sosiologi og statsvitenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-16853.

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Novak, Kenneth Paul. "The religious significance of the medieval body and Flannery O'Connor's fiction." Thesis, University of Ottawa (Canada), 2002. http://hdl.handle.net/10393/6441.

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Flannery O'Connor based what she called her "anagogic vision" on the medieval way of seeing the world that allowed the reader of a text to discern "different levels of reality in one image or one situation." In my thesis I focus on the ways in which O'Connor revives this literary strategy and adapts it to address the modern cultural context. Accordingly, I examine in particular how her fiction engages Descartes' worship of consciousness and Nietzsche's supposition that "God is dead" by anagogically endowing her characters' bodies with two layers of signification. The first signified body is the spiritually-dead body, which belongs to the character who believes he is a god unto himself by virtue of his intellect. Since the character accepts his mind as his essence of being, his body appears in O'Connor's stories as the image of a soulless identity, a corpse. When the character recognizes the rightful place of the soul, the whole person emerges from the second signified body.

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Thompson, Mary-Anne Carey. "Future tense : an analysis of science fiction as secular apocalyptic literature." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15880.

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Bibliography: leaves 208-219.
Religious apocalyptic literature appears to have been written in response to a situation of crisis in which the believers found themselves. It is the catalyst which provided the energy which the society needed in order to withstand that crisis, and it did this by radically inverting the dimensions which make up a worldview, that is the dimensions of time and space, and the classification of groups, so that it reflects the possibility of a new order, a new heaven and a new earth. Since the nineteenth century, the Western world has seen itself in a constant state of crisis in terms of the rapid secularisation, industrialisation and urbanisation, and it would seem that the notion of an apocalypse is still relevant. But religious visions of the apocalypse do not seem to have relevance to the largely secular society they would have been addressing. Something new, immediate and drastic was needed, which would supply the society with the energy to withstand the crisis of a secular world. Science fiction as a literary genre arose in the late nineteenth century, and it would seem as if the new social situation generated a new symbolic vocabulary for ancient apocalyptic themes, in other words, science fiction appeared as an imaginative literary genre of mythic, apocalyptic dimensions to address this situation. In the same way as religious visions of the apocalypse, science fiction inverts the components of a worldview so that a new social order, a new heaven and a new earth are seen as possible. In order to explore this theme, science fiction is examined in the light of radical inversion of accepted worldviews, and the genre is divided into three historical periods in order to understand the conditions under which it was written, as well as the content of the material involved. These periods are: 1. Apocalypses of Expectation and Hope. The late nineteenth century and the early twentieth century; the beginnings of the genre in the crisis of rapid industrialisation, secularisation and urbanisation, using the works of Jules Verne and H G Wells. 2. Apocalypses of Irony and Despair. The nineteen twenties to the end of the Second World War; the crises of the two World Wars on a complacent world, using the works of Aldous Huxley and George Orwell. 3. Apocalypses of Destruction and Redemption. The nineteen fifties to the present; the crisis of nuclear power and thinking machines, using the works of Frank Herbert and Isaac Asimov. Also examined are the quasi-religious nature of science fiction, apocalypse as a cleansing agent of the universe, and the myths of noble survivors of post-apocalyptic literature and films. In the light of the above, it can be understood why science fiction can be seen as the functional equivalent to religious apocalyptic myth, but relevant to the largely secular Western world of the twentieth century.

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Ode, Jon. "Religion in computer games : Religious themes conveyed through an unorthodox medium." Thesis, Karlstads universitet, Avdelningen för humaniora och genusvetenskap, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-12064.

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The purpose of this essay is an attempt to create a “first basis” of reliability for religious content in computes games, and its value in academic studies. While not researching it in depth, this essay will also give a suggestion of computer games’ potential as a didactic medium. A quantitative comparative analysis has been performed, to present several common religious themes and their occurrence in the computer game respectively. While researching the game, an abundance of religious themes have been found, documented and presented. Through this, it is concluded that computer games not only have the capability of presenting religious themes; they are found to be capable mediums of presentation. The content itself is of high varsity and of great interest to any religious scholar.

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McIntyre, Heather Dawn. "Mystical Motherhood: Blending Ecstatic Religious Experience with Feminist Discourse in Appalachian Fiction." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1276621461.

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Blanke, Ilani S. "Bad Religion: How Ex-Mormon Fiction Reinforces Normative Views of American Religion." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/rs_theses/38.

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This project examines recent fiction by ex-Mormon authors and highlights how these novels reinforce an American ideal of “good religion.” These texts reveal the boundaries of American religious freedom by illustrating examples of “bad religion” and providing favorable alternatives. The paper looks at scholarship on 19th century anti-Mormon literature, which provides a foundation for the more modern literature at hand. Through the recent narratives, authors point to an abstract concept of benign, acceptable religion, marking as harmful that which does not share these key characteristics. While these fictional sects appear differently in each work, they comment on similar themes, such as the threat of rigid authority structures and figures, community isolation and insulation, coercive proselytizing and manipulation, and an emphasis on escaping the sect. These themes highlight the existence of a particular brand of American “good religion,” which is antithetical to such groups illustrated in these texts.

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Cook, Susan Deborah. "The Pilgrim's progress : its influence on and relationship to religious fiction 1678-1710." Thesis, Birkbeck (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311461.

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Books on the topic "Religious fiction"

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Alsford, Mike. What if?: Religious themes in science fiction. London: Darton, Longman & Todd, 2000.

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Maitland, Sara. Novel thoughts: Religious fiction in contemporary culture. [Notre Dame, Indiana]: Erasmus Institute, 1999.

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Burrows, Edward E. Specimen: Non-fiction. [Twin Peaks, CA]: Willowby Books, 1991.

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Detweiler, Robert. Breaking the fall: Religious readings of contemporary fiction. Louisville, Ky: Westminster John Knox Press, 1996.

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Hardy, Robert. Psychological and religious narratives in Iris Murdoch's fiction. Lewiston, N.Y: Edwin Mellen Press, 2000.

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Stockley, Grif. Religious conviction. New York: Simon & Schuster, 1994.

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Giffin, Michael. Arthur's dream: The religious imagination in the fiction of Patrick White. Paddington, N.S.W., Australia: Spaniel Books, 1996.

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Detweiler, Robert. Uncivil rites: American fiction, religion, and the public sphere. Urbana: University of Illinois Press, 1996.

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Cunneen, Joseph E. The Catholic imagination in film and fiction. Tulsa, Okla: University of Tulsa, 1991.

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Herrick, James A. Scientific mythologies: How science and science fiction forge new religious beliefs. Downers Grove, Ill: IVP Academic, 2007.

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Book chapters on the topic "Religious fiction"

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Nahin, Paul J. "Religious Science Fiction Before Science Fiction." In Holy Sci-Fi!, 29–48. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4939-0618-5_2.

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Davidsen, Markus Altena. "Religious Uses of Fantasy Fiction." In The Routledge Handbook of Fiction and Belief, 454–66. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003119456-39.

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Fuchs, Martin. "The Fiction of Ecumenical Universalism." In Religious Authority in South Asia, 168–81. London: Routledge, 2022. http://dx.doi.org/10.4324/b23095-11.

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Miller, Cecilia. "Simplicissimus (1668, 1669), Religious Toleration, and Friendship." In Enlightenment and Political Fiction, 62–119. New York ; London : Routledge, 2016. | Series: Routledge studies in cultural history: Routledge, 2016. http://dx.doi.org/10.4324/9781315667072-3.

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Matić, Andrija. "Toxic Masculinity, Pseudo-Intellectualism, and “Sexo-Religious Psychology” in Mortal Coils." In Aldous Huxley's Short Fiction, 35–59. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-55775-0_3.

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Kamblé, Jayashree. "White Protestantism: Race and Religious Ethos in Romance Novels." In Making Meaning in Popular Romance Fiction, 131–56. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137395054_5.

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Kershner, R. Brandon. "Corelli's Religious Trilogy: Barabbas, The Sorrows of Satan, and The Master-Christian." In A Companion to Sensation Fiction, 591–602. Chichester, UK: John Wiley & Sons, Ltd, 2011. http://dx.doi.org/10.1002/9781444342239.ch45.

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Israel, Hephzibah. "Prose Truth versus Poetic Fiction: Sacred Translations in Competing Genres." In Religious Transactions in Colonial South India, 169–214. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230120129_5.

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Tate, Andrew. "11 An Atheist’s Spirituality: Jim Crace’s Post-Religious Fiction." In Jim Crace, 181–96. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-94093-9_12.

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Johnson, Brian David. "Religious Robots and Runaway Were-Tigers: A Brief Overview of the Science and the Fiction that Went Into Two SF Prototypes." In Science Fiction Prototyping: Designing the Future with Science Fiction, 11–30. Cham: Springer International Publishing, 2011. http://dx.doi.org/10.1007/978-3-031-01796-4_2.

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Conference papers on the topic "Religious fiction"

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Syahrul, Ninawati, and Nurweni Saptawuryandari. "Understanding the Representation of Islamic Values Through Three Fiction Works by Asma Nadia." In International Symposium on Religious Literature and Heritage (ISLAGE 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220206.006.

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Kamadanova, Sofia S. "ROLE ORIENTATION OF SANSKRIT PAST PARTICIPLES WITH -(I)TA." In Проблемы языка: взгляд молодых учёных. Институт языкознания РАН, 2023. http://dx.doi.org/10.37892/978-5-6049527-1-9-4.

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This paper examines the role orientation of Sanskrit past participles with the suffix -(i)ta-. The ancient Indo-Aryan transitive perfect PPs have passive meaning normally implying orientation towards the patient (P-orientation). However, in certain cases the situation, being evidently different, requires special explanations. Speijer was the first who drew the linguists’ attention to rare Sanskrit PPs which could function not only passively but also actively. He found 8 corresponding verbal roots. In attempt to solve the problem the author has undertaken analysis of the material of the Sanskrit Digital Corpus (DCS) with more than 50,000 examples from the ancient Indian literature (fiction, religious, and philosophical texts). As a result of this work 3 more transitive verbal roots, the perfective participles from which can potentially have both patient- and agent-bound orientation, have been added to Speijer’s list. The analysis provided has also shown that those must be the spheres of semantics and pragmatics where the reasons for the specific usage of the forms mentioned are to be looked for.

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Genese-Plaude, Inta. "URBAN CULTURAL PRACTICES AS A MIRROR OF THE MODERNIZATION OF LATE 19TH CENTURY SOCIETY AND LIFESTYLE IN AUGUSTS DEGLAVS� NOVEL �RIGA�." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.24.

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The study focuses on the late 19th century city as an equivalent of the formation of a modern society. In fiction, especially in novels, the depiction of the 19th/20th century city has always attracted attention as a reflection of the formation of modern society through portrayals of both daily life and the development trends of the era's ideas. Writer, publicist, social activist Augusts Deglavs (1862�1922) created a unique portrait of the modernization of the city in Latvian literature with his novel �Riga� (�Riga�) (part 1 in 1912, part 2 in 1921). The novel demonstrates the awakening of Latvians and their formation as a cultural nation in a multicultural society in the conditions of double colonialism in the second half of the 19th century. One of the focal points of the novel is the diverse spectrum of cultural practices in an emerging industrial and multicultural society. The novel shows that cultural practices are determined by power hegemony and confrontation, various social experiences, ethnic, professional, religious affiliations, ideologies, behavioural norms and mass cultural emancipation. The research was conducted in a culture-oriented perspective, involving the social sciences and the current interdisciplinary approach. The approach of Cultural Studies and New Historicism method are used, with which it is possible to discover how Augusts Deglavs� novel is rooted in the cultural practices, circulation of ideas and historical developments of the era. New Historicism looks at literature as one of the voices in the polyphony of history or an era, a voice which can sound just as powerful in content as the voice of history and culture itself, because literature is one of the links in the chain of cultural processes.

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Nicoglo, Diana. "Reflection of the events of the “Balkan” period in the Gagauz fiction." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.32.

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The most detailed description of the “Balkan” period is found in the novel by D. Tanasoglo “Uzun Kervan”. In other genres (poetry), the poeticized image of the Balkans as the historical homeland of the Gagauz is presented to a greater extent. The main events of the “Balkan” period in the history of the Gagauzians, reflected in fiction, are: the adoption of Christianity by the Oghuz / Uzes – the ancestors of the Gagauzians, relations with the local population of the Balkans, the struggle against the Ottoman Turks, and the creation of a fictional Gagauz state called Uzi Eyalet. The authors also draw attention to the way in which changes occur in the traditional everyday culture of ancestors of the Gagauz as a result of changing economic-cultural type, and religion. In the Gagauz environment of creative people, there is a unity in the perception of the historical past associated with the presence of the ancestors of the Gagauz people in the Balkans. As a rule (with a few exceptions), the past broadcast by Gagauz writers is largely mythologized: and the writers themselves play a significant role in the process of constructing ethnicity.

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DEKA, Kabita, and Debajyoti BISWAS. "WOMEN IN GENDERED ENCLOSURE: A COMPARATIVE STUDY OF INDIRA GOSWAMI’S DATAL HATIR UNE KHOWA HOWDAH (THE MOTH-EATEN HOWDAH OF A TUSKER) AND EASTERINE IRALU’S A TERRIBLE MATRIARCHY." In Synergies in Communication. Editura ASE, 2022. http://dx.doi.org/10.24818/sic/2021/04.05.

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The paper discusses Mamani Raism Goswami’s The Moth Eaten Howda of the Tusker (2004) and Easterine Kire Iralu’s A Terrible Matriarchy (2011) with reference to the plight of women in North East India. Although the socio-cultural context of the novels varies from each other, the paper argues that the characters depicted in the fictions are connected through the sense of deprivation and oppression that women have to undergo in a patriarchal society. Iralu’s A Terrible Matriarchy and Goswami’s The Moth-Eaten Howda of a Tusker underscore that neither religion nor modernity can offer a solution to the existing structures of domination and discrimination unless the women resist and break these structures from within.

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ABBOUD, Saleh. "Human values in the contemporary short story: Yūsef Idrīs and Zakaryā Tāmer as an example." In V. International Congress of Humanities and Educational Research. Rimar Academy, 2022. http://dx.doi.org/10.47832/ijhercongress5-4.

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This research is concerned with the different and varied human values that the short Arabic story can convey to the readers Through it. The research monitors, through two chapters, the prevailing human values in selected fictional models written by two of the pillars of the contemporary Arabic short story: Yūsef Idrīs and Zakaryā Tāmer, by examining the values present in some of their stories, their types, methods of presentation, and the issues and contents that these stories deal with. And the extent of readers' response to it, and the research contributes to measuring the extent of the writers' interest and care in highlighting some human social, political, religious and behavioral concepts related to education and normative values that are beneficial to humans in reality. The research gains its importance from the importance of values in being an important building block in building a good and developed society for its members, as it is the engine of their thinking and directing them to the interests of their lives. The stages of human growth, which is the stage of adolescence and youth, as the stage of maturity of values and the search for oneself, and most of the research objectives lie in monitoring the educational and human values present in the sample of stories adopted in it, and exposure to the outstanding educational and social issues in those texts and the reality they express. The research monitors the positive and negative human normative values in the subject of the contemporary Arabic short story through my two collections: The Language of I.I. by Yūsef Idrīs and The Damascene Fires by Zakaryā Tāmer. Then the research concludes with a conclusion that presents its most prominent conclusions

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Tavares, Tatiana. "Paradoxical saints: Polyvocality in an interactive AR digital narrative." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.81.

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This artistic, practice-led PhD thesis is concerned with the potentials of polyvocality and interactive digital narrative. The practical project, Saints of Paradox, is constructed as a printed picture book that can be experienced through an Augmented Reality [AR] platform. The fictional story entails a woman who mourns the disappearance of her lover in the 1964 Brazilian coup d’état and lives for 40 years in a room of accumulated memories. IIn each illustration, the user can select three buttons on the tablet device that activates a different version of the story. Three narrators (saints) present interconnected but diverging interpretations of the events shaped by their distinct theological positions. The respective values of compassion, orthodoxy, and pragmatic realism distort details of imagery, sound, movement, and meaning. AR animated vignettes, each backed by a uniquely composed cinematic soundscape, allow characters to populate the luxuriously illustrated world. Candles flicker and burn, snakes curl through breathing flowerbeds, and rooms furnished with the contents of accumulated memories pulsate with mystery. The scanned image reviews an interactive parallax that produces a sense of three-dimensional space, functioning as a technical and conceptual component. Theoretically, the story navigates relationships between the real and the imagined and refers to magical real binary modes of textual representation (Flores, 1955, Champi, 1980; Slemon, 1988, 1995; Spindler, 1993; Zamora and Faris; 1995; Bowers, 2004). Here, meaning negotiates an unreliable, sometimes paradoxical pathway between rational and irrational accounting and polyvocal narration. The dynamics between the book and the AR environments produce a sense of mixed reality (actual and virtual). The narrative experience resides primarily in an unstable virtual world, and the printed book functions as an enigmatic unoccupied vessel. Because of this, we encounter a sense of ontological reversal where the ‘virtual’ answers the ambiguities presented by the ‘real’ (the book). In the work, religious syncretism operates as a reference to Brazilian culture and an artistic device used to communicate a negotiation of different voices and points of view. The strange and somehow congruous forms of European, African, and indigenous influences merge to form the photomontage world of the novel. Fragments of imagery may be considered semiotic markers of cultural and ideological miscegenation and assembled into an ambiguous ‘new real’ state of being that suggests syncretic completeness. Methodologically, the project emanates from a post-positivist, artistic research paradigm (Klein, 2010). It is supported by a heuristic approach (Douglass and Moustakas, 1985) to the discovery and refinement of ideas through indwelling and explicitness. Thus, the research draws upon tacit and explicit knowledge in developing a fictional narrative, structure, and stylistic treatments. A series of research methods were employed to assess the communicative potential of the work. Collaboration with other practitioners enabled high expertise levels and provided an informed platform of exchange and idea progression.

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