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Journal articles on the topic 'Temptress'

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Published: 4 June 2021

Last updated: 25 April 2022

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1

Tidswell, Toni. "Zulaykha: Temptress or True Love." Australian Religion Studies Review 19, no. 2 (September 2006): 207–19. http://dx.doi.org/10.1558/arsr.2006.19.2.207.

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2

Da, K., H. Farish-Williford, and B. Flinn. "ACCLIMATIZATION OF MICROPROPAGATED ICELANDIC POPPY 'TEMPTRESS' PLANTLETS." Acta Horticulturae, no. 988 (April 2013): 93–98. http://dx.doi.org/10.17660/actahortic.2013.988.9.

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3

GANZ, ARTHUR. "Transformations of the Child Temptress Mélisande, Salomé, Lulu." Opera Quarterly 5, no. 4 (1987): 12–20. http://dx.doi.org/10.1093/oq/5.4.12.

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Sweeney, Michelle. "Chapter 11 Lady as Temptress and Reformer in Medieval Romance." Essays in Medieval Studies 30, no. 1 (2014): 165–78. http://dx.doi.org/10.1353/ems.2014.0011.

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5

Bratcher, J. T. "Lolita: A Probable Source of Nabokov's Name for his Temptress." Notes and Queries 56, no. 3 (August 5, 2009): 427. http://dx.doi.org/10.1093/notesj/gjp076.

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6

Bohn, Babette. "RAPE AND THE GENDERED GAZE: SUSANNA AND THE ELDERS IN EARLY MODERN BOLOGNA." Biblical Interpretation 9, no. 3 (2001): 259–86. http://dx.doi.org/10.1163/156851501317072710.

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AbstractIn the course of its long history, pictorial representations of Susanna changed dramatically, ranging from her characterization as a model of female virtue and chastity to her portrayal as a nude and eroticized temptress. Around the turn of the seventeenth century, the Bolognese painter Ludovico Carracci rejected the eroticism of contemporary depictions, reviving the theme of Susanna's virtue and turning to the patristic literature for an understanding of the moral issues raised by the Susanna text.

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7

Davies, Malcolm. "The temptress throughout the ages: further versions of Heracles at the crossroads." Classical Quarterly 54, no. 2 (December 2004): 606–10. http://dx.doi.org/10.1093/clquaj/bmh061.

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8

Grossman, Kathryn M. "Woman as temptress: The way to (br)otherhood in science fiction dystopias." Women's Studies 14, no. 2 (August 1987): 135–45. http://dx.doi.org/10.1080/00497878.1987.9978692.

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9

Persaud, R. A. J. "Flirting with the media — Should psychiatry marry or divorce a fickle temptress?" European Psychiatry 11 (January 1996): 215s. http://dx.doi.org/10.1016/0924-9338(96)88629-9.

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10

Gough, Melinda J. "Tasso’s enchantress, Tasso’s captive woman*." Renaissance Quarterly 54, no. 2 (2001): 523–52. http://dx.doi.org/10.2307/3176786.

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This essay offers two discoveries concerning lasso's poetics. First, it identifies in theDiscourses on the Heroic Poema critique of allegory on both aesthetic and moral grounds, one that explainsJerusalem Delivered'sabandonment of the “temptress-turned-hag” motif Second, it demonstrates that Armida and Erminia are closely linked to the “captive woman “ topos used by Jerome and Boccaccio to justify Christian adaptations of pagan literature and rhetoric. It is the hermeneutic dimension of this motif that allows Tasso plausibly to convert these beautiful pagan women (and the poetic pleasures they

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11

Worobec, Christine D. "Temptress or Virgin? The Precarious Sexual Position of Women in Postemancipation Ukrainian Peasant Society." Slavic Review 49, no. 2 (1990): 227–38. http://dx.doi.org/10.2307/2499482.

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Ukrainian peasant women of the postemancipation Russian Empire, like their Russian counterparts, faced an oppressive patriarchal system in both family and village. Over the ages peasants strictly delineated tasks and functions according to gender and age in order to meet the demands of a predominantly agricultural economy. The precariousness of subsistence agriculture and the peasantry's burdensome obligations to family, community, and state reinforced inflexible and oppressive power relations in the village. Ukrainian peasants feared that any departure from the subordination of woman to man,

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12

Rosen-Zvi, Ishay. "Bilhah the Temptress: The Testament of Reuben and "The Birth of Sexuality"." Jewish Quarterly Review 96, no. 1 (2006): 65–94. http://dx.doi.org/10.1353/jqr.2005.0098.

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13

Syahputra, Oky Irawan, and Teguh Kasprabowo. "THE HERO’S JOURNEY IN MATTHEW VAUGHN’S MOVIE: KICK-ASS." Dinamika Bahasa dan Budaya 15, no. 1 (June 19, 2020): 58–66. http://dx.doi.org/10.35315/bb.v15i1.7896.

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Kick-Ass is a superhero movie. The study aimed to find out about the main character hero’s journey patterns and the characters archetype that occurs in this movie. The data of this study is from watching and analyzed the Kick-Ass movie. This study employed Hero’s Journey from Joseph Campbell to find the patterns with the support from Christopher Vogler for the characters archetype. There are the differences between the hero’s journey Campbell and Kick-Ass movie. In this Study the researcher find 9 stages; The Call to Adventure, Supernatural Aid, The Crossing of the First Threshold, Refusal of

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14

DeWall, C. Nathan, T. William Altermatt, and Heather Thompson. "Understanding the Structure of Stereotypes of Women: Virtue and Agency as Dimensions Distinguishing Female Subgroups." Psychology of Women Quarterly 29, no. 4 (December 2005): 396–405. http://dx.doi.org/10.1111/j.1471-6402.2005.00239.x.

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A two-part study investigated the dimensional structure of stereotypes of women. In one sample ( n = 258), participants sorted traits according to the likelihood that they would co-occur in the same woman. In a separate sample ( n = 102), participants were given the same traits and were asked to judge the traits' desirability and to judge the moral virtue, sexual liberalism/conservatism, warmth, competence, and power of a woman who possessed high levels of each trait. Results from hierarchical cluster analysis indicated that participants perceived women in terms of six subgroups: professional,

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15

Woodman, Marion. "The Role of the Feminine in the New Era." Journal of Baha’i Studies 2, no. 1 (1989): 59–65. http://dx.doi.org/10.31581/jbs-2.1.4(1989).

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The unveiling of the Persian poet, Táhirih, at the conference of Badasht in 1848 actualizes the larger symbolic unveiling of Fátimih destined to lake place on the Day of Judgment as she crosses the bridge “Sirat.” That larger unveiling, announcing the promised Day of God, may, in terms of Táhirih’s bold actualization of Fátimih’s symbolic act, be identified with the emergence in this century of the feminine from the relative obscurity to which the feminine has been patriarchally subjected throughout the now-ended Adamic cycle. The alliance between Eve and the serpent, her role as temptress, im

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Pawłowska-Jądrzyk, Brygida. "Gdy Rylski spotyka się z Nabokovem… („Dziewczynka z hotelu <<Excelsior>> i fenomen nimfetki)." Załącznik Kulturoznawczy, no. 1 (2014): 396–409. http://dx.doi.org/10.21697/zk.2014.1.17.

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Eustachy Rylski’s story – A Little Girl from the Hotel ‘Excelsior’ – can be read as an example of psychological prose with a distinctive existential outline – as a literary study of alienation, aging and gradual loss of connections with life. There is a temptation to see in it a work that, in a discreet way, refers to the outstanding achievements of Polish prose (such as Iwaszkiewicz’s Tatarak) and world prose (such as Vladimir Nabokov’s Lolita, Thomas Mann’s Death in Venice, Truman Capote’s Miriam and even some works of Edgar Allan Poe). The specific artistic character of Rylski’s work is bas

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17

Emslie, Barry. "Woman as image and narrative in Wagner's Parsifal: A case study." Cambridge Opera Journal 3, no. 2 (July 1991): 109–24. http://dx.doi.org/10.1017/s0954586700003438.

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In much nineteenth-century European art ‘The Woman’ appears as an essentially symbolic figure saturated with ‘higher’ significance. Perhaps only in those literary forms that depend heavily on narrative does ‘she’ have any real chance of escaping a passive role. Otherwise, the female figure was used by male artists in an almost de-personalised manner that invariably emphasised abstract characteristics. At times The Woman is ‘elevated’ – so it would have appeared – to the highest symbolic level: to Liberty, Virtue, Humanity, Science, Art, Europa, etc. ‘She’ is, in aesthetic production, frequentl

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18

Wang, Xin. "Enchantress or Victim?—The Deprived Voice in “La Belle Dame sans Merci: A Ballad”." English Language and Literature Studies 12, no. 1 (January 17, 2022): 70. http://dx.doi.org/10.5539/ells.v12n1p70.

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According to the knight&rsquo;s narrative in &ldquo;La Belle Dame sans Merci: A Ballad&rdquo;, &ldquo;la belle dame&rdquo; is a deceptive temptress, who has a mysterious tryst with him and forsakes him mercilessly. Apparently, in his narrative, he falls victim to the mysterious lady. However, the truth tends to be ignored that the lady is rarely heard in the poem since her voice of resisting the knight&rsquo;s fantasy world is deprived and covered by his narrative. As to the motivations, critics usually attribute Keats&rsquo;s deprivation of female voice to his fear

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19

Vosmer, Susanne. "‘The Stone Mother Revisited’: A female group analytic reflection on working within male low-secure forensic inpatient settings in the United Kingdom." Group Analysis 51, no. 4 (August 13, 2018): 500–514. http://dx.doi.org/10.1177/0533316418764173.

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This reflective account offers a female group analytic perspective on working with male inpatients within low-secure forensic settings. Viewed through the metaphor ‘Stone Mother’, I suggest that this setting is especially challenging for female group analysts because of its paternalistic matrix and the unflattering portrayal of women as ‘seductive temptress’ or ‘evil stepmothers’ in our inherited cultural foundation matrix. Females and female bodies therefore evoke distinct transferences and projections. In the sexual and gendered matrix of violence on the forensic male ward, these may be part

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20

Ijeoma Sokwaibe, Queen, Ijeoma Genevieve Anikelechi, and T. D. Thobejane. "Feminisation of Sin : A Cultural Challenge on Womanhood." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 2 (June 1, 2021): 77–96. http://dx.doi.org/10.31920/2634-3622/2021/v10n2a5.

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In Genesis 2-3, the story of Eve in the Garden of Eden has served as a major tool in the justification of women as evil, seductive, temptress, and the subordination of women. This paper explores the concept of creation and fall (sin) of humanity both in the biblical and some African creation myths. It also underscores the prevalent belief of all subsequent women as daughters of Eve and thus, responsible for bringing evil and death into the world. This perception of women and Eve has endured with remarkable tenacity and persists today as a major stumbling block in attempts by women to correct g

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21

van Veldhuizen, Michiel. "BACK ON CIRCE'S ISLAND." Ramus 49, no. 1-2 (December 2020): 213–35. http://dx.doi.org/10.1017/rmu.2020.12.

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The reception of Circe's island in and through Classical Antiquity has largely focused on the enigmatic sorceress herself. The long literary chain of interpretive topoi—Circe the witch, the whore, the temptress—stretches from Apollonius, Virgil, Ovid, and Dio Chrysostom to Spenser, Calderón, Joyce, Margaret Atwood, and Madeline Miller. Her role as Odysseus’ benefactor, so unmistakable in Homer, is soon forgotten; to Virgil, she is above all dea saeva, (‘the savage goddess’, Aen. 7.19). One distinguishing feature of Circe and her reception is the focus on representation: the enchantment of Circ

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22

Dole, John M., Frankie L. Fanelli, William C. Fonteno, Beth Harden, and Sylvia M. Blankenship. "Post harvest Handling of Cut Dahlia, Lupinus, Papaver, and Rudbeckia." HortScience 40, no. 4 (July 2005): 1123C—1123. http://dx.doi.org/10.21273/hortsci.40.4.1123c.

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Optimum postharvest handling procedures were determined for Dahlia `Karma Thalia', Lupinusmutabilis ssp. cruickshankii`Sunrise', Papaver nudicaule `Temptress', and Rudbeckia`Indian Summer.' Dahlia harvested fully open had a vase life of 7–10 days in deionized (DI) water that was increased by 1.5–2 days using commercial holding solutions (Chrysal Professional 2 Processing Solution or Floralife Professional). Neither floral foam nor 0.1–1.0 ppm ethylene had any effect on vase life. One week of cold storage at 1 °C reduced vase life up to 2 days. The longest vase life, 12–13 days, was obtained wh

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23

Dole, John M., Zenaida Viloria, Frankie L. Fanelli, and William Fonteno. "Postharvest Evaluation of Cut Dahlia, Linaria, Lupine, Poppy, Rudbeckia, Trachelium, and Zinnia." HortTechnology 19, no. 3 (January 2009): 593–600. http://dx.doi.org/10.21273/hortsci.19.3.593.

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Vase life of ‘Karma Thalia’ dahlia (Dahlia ×hybrida), ‘Lace Violet’ linaria (Linaria maroccana), ‘Sunrise’ lupine (Lupinus hartwegii ssp. cruickshankii), ‘Temptress’ poppy (Papaver nudicaule), ‘Indian Summer’ rudbeckia (Rudbeckia ×hybrida), ‘Jemmy Royal Purple’ trachelium (Trachelium caeruleum), and ‘Benary's Giant Scarlet’ and ‘Sun Gold’ zinnias (Zinnia elegans) was determined after being subjected to postharvest handling procedures. Cut dahlia, lupine, poppy, rudbeckia, trachelium, and ‘Sun Gold’ and ‘Benary's Giant Scarlet’ zinnia flowers could be held in unamended tap or deionized (DI) wat

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24

Bankauskaitė-Sereikienė, Gabija. "The Portrayal of Women in the Periodicals of the First Lithuanian Republic." Respectus Philologicus 21, no. 26 (April 25, 2012): 71–85. http://dx.doi.org/10.15388/respectus.2012.26.15413.

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This article aims to add to the study of the culture, advertising history, and conception of woman of the first Republic of Lithuania. It examines articles and advertisements for women published from 1920–1940 in the periodicals “Naujoji romuva”, “Moteris” and “Naujas žodis.”The image of woman demanded by the traditional society was in large part formed by the Lithuanian Catholic women’s society through the newspaper “Moteris.” The patriarchal society wanted women to appear modest, healthy, and naturally beautiful, cherishing folk traditions and the image of the village girl with blonde braids

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25

Orringer, Nelson R. "Married Temptresses in Falla and Lorca." Bulletin of Spanish Studies 88, no. 7-8 (November 2011): 201–17. http://dx.doi.org/10.1080/14753820.2011.620317.

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26

Bluestine, Carolyn. "Traitors, Vows, and Temptresses in the Medieval Spanish Epic." Romance Quarterly 33, no. 1 (February 1986): 53–61. http://dx.doi.org/10.1080/08831157.1986.9925759.

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27

Hwang, Maria Cecilia, and Rhacel Salazar Parreñas. "The Gendered Racialization of Asian Women as Villainous Temptresses." Gender & Society 35, no. 4 (July 14, 2021): 567–76. http://dx.doi.org/10.1177/08912432211029395.

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What explains white male animus against Asian women? We address this question by examining the murders in Atlanta, GA, which reflect a larger global pattern of violence against what are perceived as hypersexualized Asian women. Dominant discourses on these murders promote either a narrative of racial xenophobia or a stance for or against sex work. Neither discourse adequately accounts for the simultaneous racial and gendered determination of Asian women’s experiences. In this commentary, we provide a racial–gender analysis and underscore how the gendered racialization of Asian women as hyperse

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28

Jones, Miriam. "“THE USUAL SAD CATASTROPHE”: FROM THE STREET TO THE PARLOR INADAM BEDE." Victorian Literature and Culture 32, no. 2 (September 2004): 305–26. http://dx.doi.org/10.1017/s1060150304000518.

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A shocking child murder has just been committed at Nottingham. A girl named Wragg left the workhouse there on Saturday morning with her young illegitimate child. The child was soon afterwards found dead on Mapperly Hills, having been strangled. Wragg is in custody.—Matthew ArnoldTHE ONLY SURPRISING THINGabout the above concise narrative is its location, not in a broadside or newspaper, but in Matthew Arnold's “The Function of Criticism at the Present Time” (1865). Six years after the publication of George Eliot'sAdam Bede, Matthew Arnold finds, or postulates, an “infanticidal woman” named “Wra

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29

Gardner, Julia. "“Neither Monsters nor Temptresses nor Terrors”:Representing Desire in Charlotte Brontë's Shirley." Victorian Literature and Culture 26, no. 2 (1998): 409–20. http://dx.doi.org/10.1017/s1060150300002485.

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Although romance QUA romance is often seen as leading to the grim finality of the Victorian marriage plot, Charlotte Brontë's second novel, Shirley (1849), thwarts readerly expectations. Brontë cautions the reader that “if you think, from this prelude, that anything like a romance is preparing for you, reader, you never were more mistaken,” but also teases that “it is not positively affirmed that you shall not have a taste of the exciting” (39; ch. 1). This disavowal, coupled with contradicting hints of romance, appears in the second paragraph of Shirley and establishes the vexed dynamic surro

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30

Kandiyoti, Deniz. "Slave girls, temptresses, and comrades: Images of women in the Turkish novel." Feminist Issues 8, no. 1 (March 1988): 35–50. http://dx.doi.org/10.1007/bf02685592.

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31

Teal, Laurie. "Batlike Souls and Penile Temptresses: Gender Inversions in "A Portrait of the Artist as a Young Man"." NOVEL: A Forum on Fiction 29, no. 1 (1995): 63. http://dx.doi.org/10.2307/1345540.

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32

Humfress, Caroline. "‘Cherchez la femme!’ Heresy and Law in Late Antiquity." Studies in Church History 56 (May 15, 2020): 36–59. http://dx.doi.org/10.1017/stc.2019.3.

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In contrast with contemporary heresiological discourse, the Codex Theodosianus, a Roman imperial law code promulgated in 438, makes no systematic gendered references to heretics or heresy. According to late Roman legislative rhetoric, heretics are demented, polluted and infected with pestilence, but they are not seductive temptresses, vulgar ‘women’ or weak-minded whores. This article explores the gap between the precisely marked terrain of Christian heresiologists and (Christian) legislators. The first part gives a brief overview of early Christian heresiology. The second explores late Roman

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33

Ropa, Anastasija. "Intertextuality and Arthurian Women in David Lodge’s Small World (1984)." Baltic Journal of English Language, Literature and Culture 11 (2021): 98–120. http://dx.doi.org/10.22364/bjellc.11.2021.07.

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The present article analyses intertextual references in David Lodge’s Small World. An Academic Romance (1984), focusing on allusions to the corpus of medieval and twentieth-century Arthuriana in the representation of women characters. An analysis of Arthurian allusions in the portrayal of women characters shows that Lodge introduces Arthurian women to his academic ‘Camelot’ in response to medieval and post-medieval literature about King Arthur and the Grail quest. In this respect, his representation of academic women in Small World is different from the way they are described in Lodge’s other

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34

Averbuch, Alex. "ORIENTALIZING FEMININITY: NOTIONS OF IMPURITY IN UKRAINIAN MODERNIST LITERATURE." Слово і Час, no. 1 (February 3, 2022): 82–98. http://dx.doi.org/10.33608/0236-1477.2022.01.82-98.

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The paper examines the interconnectedness of feminity with ethnonational otherness in Ukrainian modernist literature in the context of European misogyny and ethnophobia. It demonstrates how the representation of female sinful otherness, impurity, and disloyalty was cemented in misogynistic imagery, in which women appeared as witches and heterodox temptresses through sexual and cultural differentiation. The otherizing of Orientalized ethnic groups in Eastern Europe — typically Jews, Roma, and Tatars — involved their conceptual feminization as well. Specifically, the paper analyzes the topic of

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35

Mirza, Sanaa. "The Fall of Man in Shakespeare’s Macbeth Comparing to That in A Creation Story: A Study from Qur’anic Perspective." Journal of Duhok University 23, no. 2 (December 19, 2020): 1–16. http://dx.doi.org/10.26682/hjuod.2020.23.2.1.

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Inspired and motivated by our conviction that “Shakespeare is a gift of Heaven to all of Mankind, for every creed, in every age" (Lings, 1998, 12), this research aims at studying William Shakespeare’s Macbeth from a Qur’anic perspective instead of a biblical one, as has usually been done so far. The study utilizes Islamic pedagogy to examine Macbeth, a European masterpiece, hypothesizing that Islam offers a uniquely different view of the world from that of the European one. For its textual analysis, the study relies on verses translated from the Noble Qur’an as well as Hadiths (the prophet’s t

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36

"INTRODUCTION." Camden Fifth Series 44 (December 2013): 1–45. http://dx.doi.org/10.1017/s0960116313000201.

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Lady Anne Bacon (c.1528–1610) was a woman who inspired strong emotion in her own lifetime. As a girl, she was praised as a ‘verteouse meyden’ for her religious translations, while a rejected suitor condemned her as faithless as an ancient Greek temptress. The Spanish ambassador reported home that, as a married woman, she was a tiresomely learned lady, whereas her husband celebrated the time they spent reading classical literature together. During her widowhood, she was ‘beloved’ of the godly preachers surrounding her in Hertfordshire; Godfrey Goodman, later bishop of Gloucester, instead argued

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Rasmussen, Lene Kofoed. "ISLAMISERINGEN AF DEN NYE GENERATION: Rapport fra en islamisk skole i Kairo." Tidsskriftet Antropologi, no. 37 (May 1, 1998). http://dx.doi.org/10.7146/ta.v0i37.115250.

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Lene Kofoed Rasmussen: Islamization of the New Generation. Report from an Islamic School in Cairo The article takes as its starting point the attitudes towards education among female Islamists who are active in an Islamic school in Cairo. It is a private school that aims to be more Islamic than the ordinary governmental school. The women whose positions are quoted in the article are all engaged in Islamism and carry out da'wa, missionary activities, as teachers and/or mothers. These women argue for a moderation of Islamic&

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Amanda M. Rogus. "The Tempest of Tempting a Temptress: An Analysis of Cleopatra’s Growing Dominance With Antony’s Shrinking Masculinity Present in William Shakespeare’s Antony and Cleopatra." US-China Foreign Language 16, no. 9 (September 28, 2018). http://dx.doi.org/10.17265/1539-8080/2018.09.001.

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Shweta Bhatt and Dr. Nidhi Kesari. "Leadership Dichotomy: Women are more Efficacious in Working with Diverse People." International Journal of Indian Psychology 3, no. 1 (December 25, 2015). http://dx.doi.org/10.25215/0301.031.

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It is evident since ages that gender discrimination is a common feature in all societies. Even in developed countries, the prejudices and obstacles that women have had to encounter and surmount seem almost identical. The peculiar stigma attached to women all over the world is based on religious bias. “Woman” is depicted as a temptress and is warned against in almost all religions of the world. Woman’s basic stigma therefore originates in religion. The Rig Veda says, “The wife and husband, being the equal halves of one substance, are equal in every respect; therefore, both should join and take

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