Artículos de revistas sobre el tema "Chinese Ghost stories"

From Jin to Qing Dynasty of China, there are a large number of novels depicting human-ghost romance. In this literature, female images, femininity and gender relationship patterns reflect the patriarchal values of a specific historical period. Previous research on ancient Chinese female ghost novels often focused on their romantic story with a male human and the awakening consciousness of female, but the research on Character depiction of female ghost was very few. Therefore, this paper aims to investigate the relationship between the image shaping of female ghosts and the values of contemporary Chinese ancient patriarchal society, existing in the stories of the ancient Chinese romances novels of Song, Yuan and Ming dynasty. Studies have suggested that the female ghosts in ancient Chinese "human-ghost romance" novels are essentially projections of the male author's ideals, reflecting the phallocentrism of ancient Chinese ghost fiction.

AbstractOn the one hand, because of the double historical prejudices from literary criticism against ghost stories and women’s writing, little attention has been paid to investigate the ideals of femininity in women’s ghost stories in nineteenth-century America. This article examines “Luella Miller,” a short story by Mary E. Wilkins Freeman, who indirectly but sharply criticized the ideal of femininity in her time by creating an exaggerated example of the cult of feminine fragility. On the other hand, although extensive research has been done on Chinese ghost stories, especially on the ghost heroines in Pu Songling’s Strange Stories from a Chinese Studio, there are few studies comparing the Chinese and the American ones. By comparing “Luella Miller” and Pu’s “Nie Xiaoqian,” this article does not primarily aim to list the similarities and differences between the Chinese and the American ideals of femininity, but to provide fresh insights into how both Freeman and Pu capitalized on the literary possibilities of the supernatural, because only in ghost stories they could write about women in ways impossible in “high literature.”

The first part of this paper presents a brief history of the ghost narrative motif in classical Chinese literature, arguing that this motif first appears in Chinese culture during the Shang Dynasty (16 c. - 1066 BC), and it is a recurring concept defined in the Book of Liezi and it is also present in the Daoist principle yin - yang. Despite the Confucian tradition of rejecting the belief in ghosts and any other metaphysical elements, ever since the Tang Dynasty (618 – 907) the literary motif of the ghost appears in the so-called fantastic stories chuanqi which will later influence the strange stories zhiguai written by Pu Songling (1640 - 1715), and will serve as inspiration for Guan Hanqing (1225 - 1302) when he writes the famous zaju play Snow in Midsummer. This paper is an aesthetic, hermeneutic and anthropological analysis of the concept of the wandering ghost or spirit in classical Chinese literature, starting from the evolution of the character gui 鬼 which means ghost in Chinese. I will observe the narrative role of the ghost in classical Chinese literature, using as representative examples literary works such as the chuanqi play The Peony Pavillion written by Tang Xianzu (1550 –1616), the strange story zhiguai, “Gongsun Jiuniang” by Pu Songling, and the zaju play, Snow in Midsummer, written by Guan Hanqing.

Witches (female ghosts) are characters that appear frequently in medieval Vietnamese legends. Its origins are in folk tales. In fairy tales, female ghost characters often have beautiful, intelligent, and active characteristics in love stories. In relations with earthly people, witches sometimes cause harm, sometimes they are a helping force. Legendary writers created this type of character to reflect the world of human consciousness such as: crime, lust, dreams of free love, resistance to power.

Liaozhai Zhiyi is a compilation of short stories created by the Qing Dynasty novelist, Pu Songling. The main concept is not centered on regular ghost stories, but the author told a story on real life and the fantasy world by describing realities of society life in the feudal era. The author, through stories in Liaozhai Zhiyi, analyses social reality in their education, politics, love, economic and moral aspects. The author of Liaozhai Zhiyi uses of a lot of stories concerning fox spirits, ghosts, and other types of spirits in portraying his critics and anger towards incidents happening in feudal China. Analysis shows that Liaozhai Zhiyi broadly depicts social reality happening in feudal era in education, politics, love, economic and moral aspects. Liaozhai Zhiyi also criticizes the corrupt government official examination scheme, and the crime and decadence of the feudal government. In contrast, the stories also praised the freedom of young men and women seeking love in marriage, endorsing young men and women to reject arranged marriages, showing women in the economic independence and social advancement, and summed up the lessons of social life.

The waiting woman is a ghost who appears to be endlessly waiting – for recognition, for her lover, for a chance to reincarnate, or to exact revenge. In Asia, her roots can be found in early medieval Chinese records of the strange, arguably the oldest written ghost stories in the region. The romanticized version of this ghost, introduced in Tang Xianzu's drama Peony Pavillion ( Mudan ting, 1598), influenced many writers of Japanese kaidan (strange) stories and merged with East and Southeast Asian ghostlore that continues to inspire contemporary local fiction and films. The article proposes to read the figure of the waiting woman as a representation of the enduring myth of the submissive Asian femininity and a warning against the threat of possible female emancipation brought about by the socio-economic changes caused by modernisation.

The paper about the Indonesian “zombie” pocong examines specific features of the ghost stories in Indonesia, tracks the etymology of the words hantu (“ghost,” “undead”) and pocong (“wrapped in shroud”), and includes a translation of a typical ghost story (“Pocong and a Cart Hawker”). It introduces the hitherto understudied material in Russia that counts only a small number of Indonesian and Anglophone works. The aims of this paper include collecting data about this mythological creature from Indonesian sources, studying the image of pocong and contemporary narratives about him, searching his closest parallels in the world folklore, and interpreting the meanings of the character discovered in modern Indonesian culture. For religious people, pocong is a symbol of the frailty of life. Some traditional Muslims in modern Indonesia practice pocong related rituals (“Pocong’s oath,” pesugihan). Nowadays, the image of pocong is demythologized as it circulates in urban flesh-mobs, pranks, and horror films. The typology of this scary image is surprisingly similar not to Muslim genies but to from Chinese hopping vampires. Modern zombie studies shed light on the genealogy of pocong as a walking dead. Todd K. Platts discusses the spectrum of potential underpinnings of the zombie that include racism, terrorism, class inequality, disintegration of a nuclear family, consumer culture etc that may be applied to pocong as well. Pocong symbolizes oppressed common folk and this image is frequently used in mass political protests. Interpretation of pocong as a marginalized figure is relevant for the folklore studies in Indonesia, as well as for the study of horror-discourse in general.

This paper aims to present More discussion on Female ghost (Witches) Vs. Fairy Character in Chinese Classic Legend Novel. Medieval folklore is the primary source for the creation, proof, and preservation of “fairy tales.” This study mainly use historical method and qualitative analysis methods And authors use examples as stories and tales in ancient time. Next, we see the unique connection between fairies and community history, which is perhaps the outstanding feature of Vietnamese fairy tales in comparison with medieval Chinese fairy tales.

During a visit to Shanghai in August 2019, I attempted to use the auto-ethnographic method to answer a few general questions: what is the image of China in Kafka’s literary imagination, what is Kafkaesque in Shanghai, and what is Shanghai-esque in Kafka? Because the combination of theoretical interest, spontaneous ethnographic observations, and personal reflections proved insufficient to respond to these questions, I also analyzed Kafka’s ‘Chinese’ stories, namely The Great Wall of China, In the Penal Colony, The Message from The Emperor, An Old Manuscript, and The Letters to Felice, and two Kafkaesque phenomena in China: the Shanghai World Expo and the Chinese Ghost Cities. I concluded that Kafka’s fiction contains certain Orientalist elements and that, through the perspective of contemporary material Kafkaesque phenomena, are more western than the West.

During a visit to Shanghai in August 2019, I attempted to use the auto-ethnographic method to answer a few general questions: what is the image of China in Kafka’s literary imagination, what is Kafkaesque in Shanghai, and what is Shanghai-esque in Kafka? Because the combination of theoretical interest, spontaneous ethnographic observations, and personal reflections proved insufficient to respond to these questions, I also analyzed Kafka’s ‘Chinese’ stories, namely The Great Wall of China, In the Penal Colony, The Message from The Emperor, An Old Manuscript, and The Letters to Felice, and two Kafkaesque phenomena in China: the Shanghai World Expo and the Chinese Ghost Cities. I concluded that Kafka’s fiction contains certain Orientalist elements and that, through the perspective of contemporary material Kafkaesque phenomena, are more western than the West.

his study cross-examined two works recording Chae Su in order to clarify the nature of the 『Seolgongchanjeon』 shock that occurred in the initial reign of King Jungjong. Seong Hyeon recorded an anecdote about his colleague, Chae Su, in 『Yongjaechonghwa』 while Kim An-ro wrote 『Yongcheondamjeokgi』 in exile at the time when 『Yongjaechonghwa』 was published including an anecdote of his father-in-law, Chae Su, in it. In this sense, 『Yongjaechonghwa』 and 『Yongcheondamjeokgi』 work as records on political fluctuations in the 15th and 16th centuries and as cross-narratives to understand Chae Su’s 『Seolgongchanjeon 』. In 『Yongjaechonghwa』, Chae Su is depicted as Sadaebu equipped with literary talent and wit, and in 『Yongcheondamjeokgi』, he highlights Chae Su’s reputation from a son-in-law’s standpoint. This is primarily attributed to the difference of relationship as a friend and son-in-law, but it provides a piece of information that the person named Chae Su was not the owner of unconventional ideas. In the context of 『Yongjaechonghwa』, the ban of 『Seolgongchanjeon』 stems from the gap between narrative verisimilitudity and the form of a traditional narrative, and the context of 『Yongcheondamjeokgi 』 provides the logic that 『Seolgongchanjeon』 is grounded on the true story, which dilutes the unconventionality of the work. In conclusion, by comparing the articles of 『Yongjaechonghwa』 and 『Yongcheondamjeokgi』, this author could learn that the 『Seolgongchanjeon』 shock originated from the perspective of investigating Cha Sue’s ideas to see his political orientation. Also, with 『Yongjaechonghwa』, it was possible to find out newly about the fact that the Chinese envoy, ‘Aebak’, appearing in 『Seolgongchanjeon』 was a real person. This reveals a different perspective from the elements previously presented for the ban of 『Seolgongchanjeon』, for instance, possession or the experience of ghost or the afterworld. This is because such subject matters are frequently mentioned in 『Yongjaechonghwa』, too, and even Seong Hyeon himself describes his own stories about seeing ghosts. Moreover, Chae Su’s story about experiencing ghost in 『Yongcheondamjeokgi』 serves as an anecdote that reinforces the fact that the ban of 『Seolgongchanjeon』 that formed the center of controversy before was not intended but it came from the writer’s own experience. Therefore, cross-examination over 『Yongjaechonghwa』 and 『Yongcheondamjeokgi』 presents multidimensional information about Chae Su and provides new context that is useful to understand 『Seolgongchanjeon』.

The paper considers the theme of tutorship, which is one of the cross-cutting issues in Konjaku Monogatari-shū, a 12th century collection of setsuwa didactic tales. The authors reveal what types of tales are chosen for the collection and in which manner they are recited, from the legends about Buddha Shakyamuni himself to the stories of common laity skilled in some art. Buddha Shakyamuni himself, the teacher of all teachers, also studies, and, at the same time, his teachers act as his students, which shows the continuity and infinity of the chain of interdependent emergence of things. Buddha sets an example for all other teachers in that his whole life is mentoring. He helps everyone with whom he interacts to get rid of illusions, even in those moments when he is not directly interpreting his teachings. In all tales, the relations of a master and his disciple are seen as conditioned by the law of retribution, they are very close and intimate; the two people must be congenial in talents and needs to be in such relations, be it in the area of transmitting the Buddhist Law, or merely training in some art. The theme of continuity of tradition, transmission of Buddha’s teaching is very important for Konjaku. It is discussed from different points of view in all three sections of collection – the Indian, Chinese, and Japanese ones. The timeless chain of masters and disciples is formed, and every participant – a link of this chain – should be ready to receive the Law, to become a disciple and, in time, a master. Following the pattern set by Buddha, in some tales, a master and a disciple can exchange their roles, in other ones, the disciple is not a person, but a whole nation. There are also stories about a supernatural being, for instance, a ghost or a god, becoming a teacher. In some cases, the disciple is a character assigned to display wisdom of his master. The ways in which wisdom is imparted can also vary widely, with some stories specifically emphasizing the unexpected actions of mentors, through which their students experience first-hand what they had previously been unable to understand through the efforts of mind. Personal aspects of master–disciple communication are also examined in Konjaku, and examples of bad relationships are provided as well.

AbstractThis paper explores a rumour that has been circulating lately in Mongolia's capital city, Ulaanbaatar. People report encounters with Chinese ghosts, who appear in the form of long-bearded old men dressed in silken clothes. These curious apparitions are recognised by the population as the souls of Chinese merchants, who remained attached to the place where they buried the wealth they accumulated during their life. At a time when Chinese economic expansion raises concerns among the Mongolian population, these ghosts of the colonial era sound like a warning against present-day Chinese migrants. Introducing several of these stories, this paper shows that Chinese people are imagined as essentially parasitic beings, who not only come to Mongolia to trade but stick to the place, even beyond their own death, to suck out its vital resources.

Maxine Hong Kingston’s The Woman Warrior: Memoirs of a Girlhood Among Ghosts both depicts and creates for its readers such an experience of strangeness that many non-Chinese-American readers view it as “exotic” and Chinese, some Chinese Americans dismiss it as a misrepresentation of Chinese-American experience, and most Chinese view it as American. As Kingston herself has noted, many of the book's early reviewers praised the book, yet inappropriately tried to draw general conclusions from it about Chinese Americans, or even Chinese (Kingston, “Cultural Mis-readings”). Chinese readers are likely to share the initial responses of Zhang Ya-jie, a scholar from the People’s Republic of China (P.R.C.) who felt that Kingston’s treatment of certain stories, especially the woman warrior story, was “somewhat twisted, Chinese perhaps in origin but not really Chinese any more, full of American imagination,” and was put off by the book’s expressions of bitterness toward Kingston’s mother and its generalizations about Chinese people (103). Perhaps in response, much Asian-American discussion has focused on the book's ethnic authenticity, rather than its poetic rendering of Kingston’s experience, as a quick survey of four Asian-American critical approaches may suggest.

In at least two aspects, Buddhist Avadāna literature shares a strong affinity with Chinese literature. One type of stories can be seen as parallel tales that bear striking resemblances to Chinese tales, while the other type has been assimilated by Chinese writers and transformed into Chinese tales. Regarding the first kind, there are many parallels between Buddhist and Chinese stories throughout the Six Dynasties (222–589), and it was only later that these stories were somehow compiled into collections that brought these parallels to light. As an example of the second type, in linggui zhi 靈鬼志 (The Record of Magical Ghosts) of the Jin Dynasty (265–402), the story of waiguo daoren 外國道人 (“the Foreign Master”) adapts the magical plot in which a man throws up a jug from the story of fanzhi tuhu 梵志吐壺 (“a Brahmin Spits a jug”) in the Buddhist text, yet it changes certain objects of the story to items with Chinese characteristics and develops new meaning. In Xu qixiezhi 續齊諧志 (Further Records of Qixie [Supernatural tales]), the famous e’long shusheng 鵝籠書生 (“the Goose Cage Scholar”, also known as the yangxian shushing 陽羨書生” (the Scholar from Yangxian)”), takes the same story to another level. The structure of the story is changed, and a number of literati aesthetic interests are added, improving the literary color, smoothing down the language, and making substitutions in the text’s specifics, thus, bolstering the sense of realism and history. Meanwhile, in Liu Yiqing’s 劉義慶 (403–444) Xuanjianj 宣驗記 (Records Manifest Records of Manifest Miracles), the Avadāna tale yingwu jiuhuo 鸚鵡救火 (“the Parrot Putting Out the Fire”) that he collected is not only associated with Buddhism but can also be seen as a commentary on the turbulent times and a hint of literati optimism if we view it in the context of Liu Yiqing’s Youminglu 幽明錄 (Record of the Hidden and Visible Worlds). The literary elites of the Six Dynasties drew inspiration from Buddhist Avadāna sources and imaginatively mixed them with historical circumstances to create Chinese fiction with new intentions. The rich resources of Avadāna literature from India and the fable tradition in Chinese literature create cultural conditions for these two sources to combine and mutually develop, forming a world of literature with colorful and meaningful stories.

Communicating stories matter when writers highlight the dynamics of mining the most private experiences for material. Whether humiliating or painful, it is often in the hands of writers that stories are made profound, interesting and fascinating. Yet, to readers, vivid scenarios, specific identification, convincing characters and real-life snapshots, just to name a few, present insights into human condition. Malaysian writers who report such investigations describing more than just their own memories and histories include Bernice Chauly and her critically acclaimed memoir, “Growing Up with Ghosts”. “Growing Up with Ghosts” begins with a private memory of a four-year-old girl at the freak drowning of her father and gradually unfolds into a patrio/matriographic memoir that recounts the paternal and maternal history of her Chinese and Punjabi ancestries. Using key concepts of memory theory and trauma studies including rememory, postmemory and empathic unsettlement, this article primarily examines the collection of episodic and semantic memory presented in the memoir. The reflexive and often sporadic, chaotic recounts following the death of her father provides a vivid depiction of the experience of post-parental death. The findings reveal how the filial memoir implicates the reader through “empathic unsettlement” of the trauma suffered by the memoirist through acts of memory, rememory and postmemory. The reader also suffers the burden through postmemory in the act of reading the delayed, indirect and secondary memory of the memoirist. Reading a multigenre, multivocal narrative can capture the theme of loss and grief not merely as a form of selfpositioning, but more significantly, as a move towards creating an “identity forging discourse”.

The scientific breakthroughs of important theorists such as Sigmund Freud, Louis Althusser, Michel Foucault, etc., engendered a new concept of subject. Instead of the centered and integrated Cartesian subject, the postmodern individual is fragmented and multiple, affected by ideology and by his/her unconscious. This makes it necessary to analyze the historical and psychological dimensions to apprehend his/her complexity. In Maxine Hong Kingston’s The woman warrior — memoirs of a girlhood among ghosts, first published in 1976, it is possible to identify the multiple subject positionings of the main character, who is also the narrator. As a North American of Chinese descent, she portrays Chinese legends, myths, and family stories of her ethnic community through an American frame of mind. Growing up in the intersection of cultures, a position of in-between cultures, and having to deal with different customs and values, the narrator faces conflicts and paradoxes. Her contradictory and fragmentary identity reveals the hybrid and diasporic character of the Chinese American author. Kingston constantly brings together the discourses of her Chinese cultural heritage and the American ones presented in her environment. With this constant dialogue between different cultural elements, the narrator tries to forge a sense of wholeness, a unified cultural identity, of her various subjective positions. The result of this effort, however, is a culturally unstable identity: The woman warrior reflects the heterogeneous nature of the main character and the author, revealing to the reader the Chinese American “country” and culture in all its singularity and uniqueness. The theoretical framework used to analyze the different expressions of subjectivity in the main character of this fictional autobiography is based on critics of Postmodernism and on cultural studies about diasporas.

The pandemic of COVID-19 has afflicted every individual and has initiated a cascade of directly or indirectly involved events in precipitating mental health issues. The human species is a wanderer and hunter-gatherer by nature, and physical social distancing and nationwide lockdown have confined an individual to physical isolation. The present review article was conceived to address psychosocial and other issues and their aetiology related to the current pandemic of COVID-19. The elderly age group has most suffered the wrath of SARS-CoV-2, and social isolation as a preventive measure may further induce mental health issues. Animal model studies have demonstrated an inappropriate interacting endogenous neurotransmitter milieu of dopamine, serotonin, glutamate, and opioids, induced by social isolation that could probably lead to observable phenomena of deviant psychosocial behavior. Conflicting and manipulated information related to COVID-19 on social media has also been recognized as a global threat. Psychological stress during the current pandemic in frontline health care workers, migrant workers, children, and adolescents is also a serious concern. Mental health issues in the current situation could also be induced by being quarantined, uncertainty in business, jobs, economy, hampered academic activities, increased screen time on social media, and domestic violence incidences. The gravity of mental health issues associated with the pandemic of COVID-19 should be identified at the earliest. Mental health organization dedicated to current and future pandemics should be established along with Government policies addressing psychological issues to prevent and treat mental health issues need to be developed. References World Health Organization (WHO) Coronavirus Disease (COVID-19) Dashboard. 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Beth Yahp’s The Crocodile Fury (1992), K.S. Maniam’s Haunting the Tiger (1996), and Shirley Lim’s Life’s Mysteries (1995) articulate the ambivalence of interpreting the cultural beliefs of the Malays, Chinese, and Indians of the former Malaya with the evolving spiritual beliefs of Christianity and Catholicism influenced by British colonisation. In Beth Yahp’s The Crocodile Fury the ghosts of the colonial past vie for power with the demons of Chinese cultural beliefs in a convent situated in the liminal space between the jungle and the urban environment. The convent is a “civilised space” with the jungle as an encroaching wilderness haunted by Chinese gods and the female vampire ghost Pontianak of the Malay cultural tradition. Similarly, Maniam’s short stories in Haunting the Tiger situate the supernatural and the abject in the liminal spaces between the city and the jungle to express the metaphorical exile experienced by the Indian and Chinese diaspora in Malaysia. The trope of liminality is most evident in Shirley Lim’s short stories in Life’s Mysteries where the domestic and urban space of culture are viewed through prisms of imprisonment and disempowerment. The authors uncover the psychological and social exile experienced by colonised subjects through the gothic themes of shadows, darkness and the underworld.

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 宋代人鬼婚戀類文言小説，與喪葬文化有關的如復活、冥婚、改葬之篇。這三類篇章，不但反映了宋人的喪葬文化，亦表現了對死亡課題的反思。復活類文言小説中，《解七五姐》（《夷堅三志》壬卷第十）和《畢令女》（《夷堅乙志》卷七）兩篇“道術復生”小説中，出現一位導師：九天玄女。特别之處在於，玄女突破一貫以來天女、戰爭女神和房中術導師的神格；在兩篇小説中，負起授術（房中術）令亡靈起死復生的復活導師之職。查玄女至宋代，與墓葬、地券有關連。1997年巴中出土的南宋地券，可作爲篇中玄女有别於前代（戰爭女神、房中術導師）的神格佐證。至宋代，玄女已與墓葬、鎮墓有重大關係。《解七五姐》與《畢令女》兩篇中的女主角，采用“枯骨生肉”和“無骸式復活”的復生術，亦表現二人極其强烈的反抗死亡之復生意志。冥婚類文言小説如《骨偶記》（《青瑣高議》别集卷五）和《任迥春游》（《夷堅志補》卷十六）等篇，反映了冥婚的婚俗如“鬼媒”（宋《昨夢録》記録宋代有“鬼媒人”之俗）、雙棺葬（《骨偶記》）、“贅鬼”（《任迥春游》）和“嫁於殤”（《骨偶記》）等習俗。冥婚中的“共穴”意識（如《任迥春游》中的“幻變空間”）和嫁娶方式（“贅鬼”、“嫁於殤”），都有著同一基調：“慰靈”。改葬類文言小説，透過改葬如”故鄉葬”（《青瑣高議》别集卷三《越娘記》）、“法葬”（《越娘記》）和“從夫葬”（《青瑣高議》前集卷五《遠烟記》），遂却鬼靈的回鄉、回國葬之願，及歸宗夫族之想。改葬亦在情節上產生重要作用，改變了助葬者與被改葬者的關係。《越娘記》中便衍生一段“報恩情”；《遠烟記》中，則透過改葬，成就一段“結髮情”。復活、冥婚和改葬三類文言小説，透過喪葬文化，對死亡遺憾，作出種種反思及補償，很具特色，值得作深入的探討。Among the human-ghost love stories of the Song dynasty fiction, there are stories related with burial rites. Among the resurrection stories such as “Jie Qi Wu Jie” (解七五姐) and “Bi Ling Nu” (畢令女), Goddess of the Empyrean (九天玄女) acts as the mentor in the process of rebirth. The struggle of the protagonists to revive from death demonstrate a very strong will power to fight against the detrimental fate of death. As for the underworld-marriage stories such as “Gu Ou Ji” (骨偶記) and “Ren Jiong Chuan You” (任迴春游), they reflect the special underworld-marriage rites. Such special marriage-arrangements can be viewed as a kind of compensation for the pre-mature death of the youngsters. In addition, in re-burial stories such as “Yue Niang Ji” (越娘記) and “Yuan Yan Ji” (遠烟記), re-burial is not only a kind of compensation to pacify the haunting ghosts, it also affects the human-ghost love relationship of the plot. Resurrection, underworld-marriage and re-burial stories on one hand reflects the burial cultural of the Song dynasty, on the other hand, they serve as tools to compensate the sorrowful ghosts.

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 唐代人鬼遭遇類型小説中包含着多個亞型，其表現手法具備以下幾個主要特點：首先，在相當一部分表現人鬼情愛的作品中，唐人乃是以一種人情化的方式來想像鬼魂的思想、情感和生活世界的。其次，部分文人作品注重將歷史題材、歴史人物與人鬼遇合題材融於一爐，並通過文中女鬼的言談和吟詠來表現對人生浮沉與歷史滄桑的慨歎，具有濃重的抒情意味。第三，部分作品則以生活化的場景、日常口語或滑稽對比來營造諧趣，以女鬼、夜叉食人等獨特的題材或幻覺的形式來表現怖怪意趣。第四，晚唐時期的一些人鬼遭遇類作品也呈現出將多種類型題材及其表現手法予以融合之趨勢。The man-and-ghost encounter type of novels have the following characteristics: first, in quite a large portion of man-and-god love stories, the Tang people imagine the thoughts, feelings and life in a humanity way. Second, some of the writers try to melt historical theme, historic figures and man-and-god encounter theme together, and express, through the words and chant of the goddesses in the novel, their laments and sighs on the ups-and-downs and historic changes, which is quite liric.Third, some of the works create flavor and taste with life-like scenes, daily words or buffooneries and comparisons, and invent terror and wierdness with the help of special themes, such as women ghosts, man-eating Yechas, or of delusions.Fourth, some works of man-and-ghost encounter theme present a tendency of merging various themes and expression methods in late Tang dynasty.

[Editors’ note: this lyric essay was presented as the keynote address at Edith Cowan University’s CREATEC symposium on the theme Catastrophe and Creativity in November 2012, and represents excerpts from the author’s publication Threading Light: Explorations in Loss and Poetry. Regina, SK: Hagios Press, 2011. Reproduced with the author’s permission].Essay and verse and anecdote are the ways I have chosen to apprentice myself to loss, grief, faith, memory, and the stories we use to tie and untie them. Cat’s cradle, Celtic lines, bends and hitches are familiar: however, when I write about loss, I find there are knots I cannot tie or release, challenging both my imagination and my craft. Over the last decade, I have been learning that writing poetry is also the art of tying together light and dark, grief and joy, of grasping and releasing. Language is a hinge that connects us with the flesh of our experience; it is also residue, the ash of memory and imagination. (Threading Light 7) ———Greek katastrophé overturning, sudden turn, from kata down + strophe ‘turning” from strephein to turn.Loss and catastrophe catapult us into the liminal, into a threshold space. We walk between land we have known and the open sea. ———Mnemosyne, the mother of the nine Muses, the personification of memory, makes anthropologists of us all. When Hermes picked up the lyre, it was to her—to Remembrance —that he sang the first song. Without remembrance, oral or written, we have no place to begin. Stone, amulet, photograph, charm bracelet, cufflink, fish story, house, facial expression, tape recorder, verse, or the same old traveling salesman joke—we have places and means to try to store memories. Memories ground us, even as we know they are fleeting and flawed constructions that slip through our consciousness; ghosts of ghosts. One cold winter, I stayed in a guest room in my mother’s apartment complex for three days. Because she had lost her sight, I sat at the table in her overheated and stuffy kitchen with the frozen slider window and tried to describe photographs as she tried to recall names and events. I emptied out the dusty closet she’d ignored since my father left, and we talked about knitting patterns, the cost of her mother’s milk glass bowl, the old clothes she could only know by rubbing the fabric through her fingers. I climbed on a chair to reach a serving dish she wanted me to have, and we laughed hysterically when I read aloud the handwritten note inside: save for Annette, in a script not hers. It’s okay, she said; I want all this gone. To all you kids. Take everything you can. When I pop off, I don’t want any belongings. Our family had moved frequently, and my belongings always fit in a single box; as a student, in the back of a car or inside a backpack. Now, in her ninth decade, my mother wanted to return to the simplicity she, too, recalled from her days on a small farm outside a small town. On her deathbed, she insisted on having her head shaved, and frequently the nursing staff came into the room to find she had stripped off her johnny shirt and her covers. The philosopher Simone Weil said that all we possess in the world is the power to say “I” (Gravity 119).Memory is a cracked bowl, and it fills endlessly as it empties. Memory is what we create out of what we have at hand—other people’s accounts, objects, flawed stories of our own creation, second-hand tales handed down like an old watch. Annie Dillard says as a life’s work, she’d remember everything–everything against loss, and go through life like a plankton net. I prefer the image of the bowl—its capacity to feed us, the humility it suggests, its enduring shape, its rich symbolism. Its hope. To write is to fashion a bowl, perhaps, but we know, finally, the bowl cannot hold everything. (Threading Light 78–80) ———Man is the sire of sorrow, sang Joni Mitchell. Like joy, sorrow begins at birth: we are born into both. The desert fathers believed—in fact, many of certain faiths continue to believe—that penthos is mourning for lost salvation. Penthus was the last god to be given his assignment from Zeus: he was to be responsible for grieving and loss. Eros, the son of Aphrodite, was the god of love and desire. The two can be seen in concert with one another, each mirroring the other’s extreme, each demanding of us the farthest reach of our being. Nietzsche, through Zarathustra, phrased it another way: “Did you ever say Yes to one joy? O my friends, then you have also said Yes to all Woe as well. All things are chained, entwined together, all things are in love.” (Threading Light 92) ———We are that brief crack of light, that cradle rocking. We can aspire to a heaven, or a state of forgiveness; we can ask for redemption and hope for freedom from suffering for ourselves and our loved ones; we may create children or works of art in the vague hope that we will leave something behind when we go. But regardless, we know that there is a wall or a dark curtain or a void against which we direct or redirect our lives. We hide from it, we embrace it; we taunt it; we flout it. We write macabre jokes, we play hide and seek, we walk with bated breath, scream in movies, or howl in the wilderness. We despair when we learn of premature or sudden death; we are reminded daily—an avalanche, an aneurysm, a shocking diagnosis, a child’s bicycle in the intersection—that our illusions of control, that youthful sense of invincibility we have clung to, our last-ditch religious conversions, our versions of Pascal’s bargain, nothing stops the carriage from stopping for us.We are fortunate if our awareness calls forth our humanity. We learn, as Aristotle reminded us, about our capacity for fear and pity. Seeing others as vulnerable in their pain or weakness, we see our own frailties. As I read the poetry of Donne or Rumi, or verse created by the translator of Holocaust stories, Lois Olena, or the work of poet Sharon Olds as she recounts the daily horror of her youth, I can become open to pity, or—to use the more contemporary word—compassion. The philosopher Martha Nussbaum argues that works of art are not only a primary means for an individual to express her humanity through catharsis, as Aristotle claimed, but, because of the attunement to others and to the world that creation invites, the process can sow the seeds of social justice. Art grounds our grief in form; it connects us to one another and to the world. And the more we acquaint ourselves with works of art—in music, painting, theatre, literature—the more we open ourselves to complex and nuanced understandings of our human capacities for grief. Why else do we turn to a stirring poem when we are mourning? Why else do we sing? When my parents died, I came home from the library with stacks of poetry and memoirs about loss. How does your story dovetail with mine? I wanted to know. How large is this room—this country—of grief and how might I see it, feel the texture on its walls, the ice of its waters? I was in a foreign land, knew so little of its language, and wanted to be present and raw and vulnerable in its climate and geography. Writing and reading were my way not to squander my hours of pain. While it was difficult to live inside that country, it was more difficult not to. In learning to know graveyards as places of comfort and perspective, Mnemosyne’s territory with her markers of memory guarded by crow, leaf, and human footfall, with storehouses of vast and deep tapestries of stories whispered, sung, or silent, I am cultivating the practice of walking on common ground. Our losses are really our winter-enduring foliage, Rilke writes. They are place and settlement, foundation and soil, and home. (Threading Light 86–88) ———The loseability of our small and larger worlds allows us to see their gifts, their preciousness.Loseability allows us to pay attention. ———“A faith-based life, a Trappistine nun said to me, aims for transformation of the soul through compunction—not only a state of regret and remorse for our inadequacies before God, but also living inside a deeper sorrow, a yearning for a union with the divine. Compunction, according to a Christian encyclopaedia, is constructive only if it leads to repentance, reconciliation, and sanctification. Would you consider this work you are doing, the Trappistine wrote, to be a spiritual journey?Initially, I ducked her question; it was a good one. Like Neruda, I don’t know where the poetry comes from, a winter or a river. But like many poets, I feel the inadequacy of language to translate pain and beauty, the yearning for an embodied understanding of phenomena that is assensitive and soul-jolting as the contacts of eye-to-eye and skin-to-skin. While I do not worship a god, I do long for an impossible union with the world—a way to acknowledge the gift that is my life. Resonance: a search for the divine in the everyday. And more so. Writing is a full-bodied, sensory, immersive activity that asks me to give myself over to phenomena, that calls forth deep joy and deep sorrow sometimes so profound that I am gutted by my inadequacy. I am pierced, dumbstruck. Lyric language is the crayon I use, and poetry is my secular compunction...Poets—indeed, all writers—are often humbled by what we cannot do, pierced as we are by—what? I suggest mystery, impossibility, wonder, reverence, grief, desire, joy, our simple gratitude and despair. I speak of the soul and seven people rise from their chairs and leave the room, writes Mary Oliver (4). Eros and penthos working in concert. We have to sign on for the whole package, and that’s what both empties us out, and fills us up. The practice of poetry is our inadequate means of seeking the gift of tears. We cultivate awe, wonder, the exquisite pain of seeing and knowing deeply the abundant and the fleeting in our lives. Yes, it is a spiritual path. It has to do with the soul, and the sacred—our venerating the world given to us. Whether we are inside a belief system that has or does not have a god makes no difference. Seven others lean forward to listen. (Threading Light 98–100)———The capacity to give one’s attention to a sufferer is a rare thing; it is almost a miracle; it is a miracle. – Simone Weil (169)I can look at the lines and shades on the page clipped to the easel, deer tracks in the snow, or flecks of light on a summer sidewalk. Or at the moon as it moves from new to full. Or I can read the poetry of Paul Celan.Celan’s poem “Tenebrae” takes its title from high Christian services in which lighting, usually from candles, is gradually extinguished so that by the end of the service, the church is in total darkness. Considering Celan’s—Antschel’s—history as a Romanian Jew whose parents were killed in the Nazi death camps, and his subsequent years tortured by the agony of his grief, we are not surprised to learn he chose German, his mother’s language, to create his poetry: it might have been his act of defiance, his way of using shadow and light against the other. The poet’s deep grief, his profound awareness of loss, looks unflinchingly at the past, at the piles of bodies. The language has become a prism, reflecting penetrating shafts of shadow: in the shine of blood, the darkest of the dark. Enlinked, enlaced, and enamoured. We don’t always have names for the shades of sorrows and joys we live inside, but we know that each defines and depends upon the other. Inside the core shadow of grief we recognise our shared mortality, and only in that recognition—we are not alone—can hope be engendered. In the exquisite pure spot of light we associate with love and joy, we may be temporarily blinded, but if we look beyond, and we draw on what we know, we feel the presence of the shadows that have intensified what appears to us as light. Light and dark—even in what we may think are their purest state—are transitory pauses in the shape of being. Decades ago my well-meaning mother, a nurse, gave me pills to dull the pain of losing my fiancé who had shot himself; now, years later, knowing so many deaths, and more imminent, I would choose the bittersweet tenderness of being fully inside grief—awake, raw, open—feeling its walls, its every rough surface, its every degree of light and dark. It is love/loss, light/dark, a fusion that brings me home to the world. (Threading Light 100–101) ———Loss can trigger and inspire creativity, not only at the individual level but at the public level, whether we are marching in Idle No More demonstrations, re-building a shelter, or re-building a life. We use art to weep, to howl, to reach for something that matters, something that means. And sometimes it may mean that all we learn from it is that nothing lasts. And then, what? What do we do then? ———The wisdom of Epictetus, the Stoic, can offer solace, but I know it will take time to catch up with him. Nothing can be taken from us, he claims, because there is nothing to lose: what we lose—lover, friend, hope, father, dream, keys, faith, mother—has merely been returned to where it (or they) came from. We live in samsara, Zen masters remind us, inside a cycle of suffering that results from a belief in the permanence of self and of others. Our perception of reality is narrow; we must broaden it to include all phenomena, to recognise the interdependence of lives, the planet, and beyond, into galaxies. A lot for a mortal to get her head around. And yet, as so many poets have wondered, is that not where imagination is born—in the struggle and practice of listening, attending, and putting ourselves inside the now that all phenomena share? Can I imagine the rush of air under the loon that passes over my house toward the ocean every morning at dawn? The hot dust under the cracked feet of that child on the outskirts of Darwin? The gut-hauling terror of an Afghan woman whose family’s blood is being spilled? Thich Nhat Hanh says that we are only alive when we live the sufferings and the joys of others. He writes: Having seen the reality of interdependence and entered deeply into its reality, nothing can oppress you any longer. You are liberated. Sit in the lotus position, observe your breath, and ask one who has died for others. (66)Our breath is a delicate thread, and it contains multitudes. I hear an echo, yes. The practice of poetry—my own spiritual and philosophical practice, my own sackcloth and candle—has allowed me a glimpse not only into the lives of others, sentient or not, here, afar, or long dead, but it has deepened and broadened my capacity for breath. Attention to breath grounds me and forces me to attend, pulls me into my body as flesh. When I see my flesh as part of the earth, as part of all flesh, as Morris Berman claims, I come to see myself as part of something larger. (Threading Light 134–135) ———We think of loss as a dark time, and yet it opens us, deepens us.Close attention to loss—our own and others’—cultivates compassion.As artists we’re already predisposed to look and listen closely. We taste things, we touch things, we smell them. We lie on the ground like Mary Oliver looking at that grasshopper. We fill our ears with music that not everyone slows down to hear. We fall in love with ideas, with people, with places, with beauty, with tragedy, and I think we desire some kind of fusion, a deeper connection than everyday allows us. We want to BE that grasshopper, enter that devastation, to honour it. We long, I think, to be present.When we are present, even in catastrophe, we are fully alive. It seems counter-intuitive, but the more fully we engage with our losses—the harder we look, the more we soften into compassion—the more we cultivate resilience. ———Resilience consists of three features—persistence, adaptability transformability—each interacting from local to global scales. – Carl FolkeResilent people and resilient systems find meaning and purpose in loss. We set aside our own egos and we try to learn to listen and to see, to open up. Resilience is fundamentally an act of optimism. This is not the same, however, as being naïve. Optimism is the difference between “why me?” and “why not me?” Optimism is present when we are learning to think larger than ourselves. Resilience asks us to keep moving. Sometimes with loss there is a moment or two—or a month, a year, who knows?—where we, as humans, believe that we are standing still, we’re stuck, we’re in stasis. But we aren’t. Everything is always moving and everything is always in relation. What we mistake for stasis in a system is the system taking stock, transforming, doing things underneath the surface, preparing to rebuild, create, recreate. Leonard Cohen reminded us there’s a crack in everything, and that’s how the light gets in. But what we often don’t realize is that it’s we—the human race, our own possibilities, our own creativity—who are that light. We are resilient when we have agency, support, community we can draw on. When we have hope. ———FortuneFeet to carry you past acres of grapevines, awnings that opento a hall of paperbarks. A dog to circle you, look behind, point ahead. A hip that bends, allows you to slidebetween wire and wooden bars of the fence. A twinge rides with that hip, and sometimes the remnant of a fall bloomsin your right foot. Hands to grip a stick for climbing, to rest your weight when you turn to look below. On your left hand,a story: others see it as a scar. On the other, a newer tale; a bone-white lump. Below, mist disappears; a nichein the world opens to its long green history. Hills furrow into their dark harbours. Horses, snatches of inhale and whiffle.Mutterings of men, a cow’s long bellow, soft thud of feet along the hill. You turn at the sound.The dog swallows a cry. Stays; shakes until the noise recedes. After a time, she walks on three legs,tests the paw of the fourth in the dust. You may never know how she was wounded. She remembers your bodyby scent, voice, perhaps the taste of contraband food at the door of the house. Story of human and dog, you begin—but the wordyour fingers make is god. What last year was her silken newborn fur is now sunbleached, basket dry. Feet, hips, hands, paws, lapwings,mockingbirds, quickening, longing: how eucalypts reach to give shade, and tiny tight grapes cling to vines that align on a slope as smoothlyas the moon follows you, as intention always leans toward good. To know bones of the earth are as true as a point of light: tendernesswhere you bend and press can whisper grace, sorrow’s last line, into all that might have been,so much that is. (Threading Light 115–116) Acknowledgments The author would like to thank Dr. Lekkie Hopkins and Dr. John Ryan for the opportunity to speak (via video) to the 2012 CREATEC Symposium Catastrophe and Creativity, to Dr. Hopkins for her eloquent and memorable paper in response to my work on creativity and research, and to Dr. Ryan for his support. The presentation was recorded and edited by Paul Poirier at Mount Saint Vincent University in Halifax, Nova Scotia. My thanks go to Edith Cowan and Mount Saint Vincent Universities. ReferencesBerman, Morris. Coming to Our Senses. New York: Bantam, 1990.Dillard, Annie. For the Time Being. New York: Vintage Books, 2000.Felstiner, John. Paul Celan: Poet, Survivor, Jew. New Haven, CT: Yale University Press, 2001.Folke, Carl. "On Resilience." Seed Magazine. 13 Dec. 2010. 22 Mar. 2013 ‹http://seedmagazine.com/content/article/on_resilience›.Franck, Frederick. Zen Seeing, Zen Drawing. New York: Bantam Books, 1993.Hanh, Thich Nhat. The Miracle of Mindfulness. Boston: Beacon Press, 1976.Hausherr, Irenee. Penthos: The Doctrine of Compunction in the Christian East. Kalamazoo, MI: Cistercian Publications, 1982.Neilsen Glenn, Lorri. Threading Light: Explorations in Loss and Poetry. Regina, SK: Hagios Press, 2011. Nietzsche, Frederick. Thus Spake Zarathustra. New York: Penguin, 1978. Nussbaum, Martha. Upheavals of Thought: The Intelligence of Emotions. New York: Cambridge University Press, 2001. Oliver, Mary. “The Word.” What Do We Know. Boston: DaCapo Press, 2002.Rilke, Rainer Maria. Duino Elegies and the Sonnets to Orpheus. (Tenth Elegy). Ed. Stephen Mitchell. New York: Random House/Vintage Editions, 2009.Weil, Simone. The Need for Roots. London: Taylor & Francis, 2005 (1952).Weil, Simone. Gravity and Grace. London: Routledge, 2004.Further ReadingChodron, Pema. Practicing Peace in Times of War. Boston: Shambhala, 2006.Cleary, Thomas (trans.) The Essential Tao: An Initiation into the Heart of Taoism through Tao de Ching and the Teachings of Chuang Tzu. Edison, NJ: Castle Books, 1993.Dalai Lama (H H the 14th) and Venerable Chan Master Sheng-yen. Meeting of Minds: A Dialogue on Tibetan and Chinese Buddhism. New York: Dharma Drum Publications, 1999. Hirshfield, Jane. "Language Wakes Up in the Morning: A Meander toward Writing." Alaska Quarterly Review. 21.1 (2003).Hirshfield, Jane. Nine Gates: Entering the Mind of Poetry. New York: HarperCollins, 1997. Lao Tzu. Tao Te Ching. Trans. Arthur Waley. Chatham: Wordsworth Editions, 1997. Neilsen, Lorri. "Lyric Inquiry." Handbook of the Arts in Qualitative Research. Eds. J. Gary Knowles and Ardra Cole. Thousand Oaks: Sage, 2008. 88–98. Ross, Maggie. The Fire and the Furnace: The Way of Tears and Fire. York: Paulist Press, 1987.

Introduction With a deluge of mouthwatering pre-publicity, the opening of The Spotted Pig, the USA’s first self-identified British-styled gastropub, in Manhattan in February 2004 was much anticipated. The late Australian chef, food writer and restauranteur Mietta O’Donnell has noted how “taking over a building or business which has a long established reputation can be a mixed blessing” because of the way that memories “can enrich the experience of being in a place or they can just make people nostalgic”. Bistro Le Zoo, the previous eatery on the site, had been very popular when it opened almost a decade earlier, and its closure was mourned by some diners (Young; Kaminsky “Feeding Time”; Steinhauer & McGinty). This regret did not, however, appear to affect The Spotted Pig’s success. As esteemed New York Times reviewer Frank Bruni noted in his 2006 review: “Almost immediately after it opened […] the throngs started to descend, and they have never stopped”. The following year, The Spotted Pig was awarded a Michelin star—the first year that Michelin ranked New York—and has kept this star in the subsequent annual rankings. Writing Restaurant Biography Detailed studies have been published of almost every type of contemporary organisation including public institutions such as schools, hospitals, museums and universities, as well as non-profit organisations such as charities and professional associations. These are often written to mark a major milestone, or some significant change, development or the demise of the organisation under consideration (Brien). Detailed studies have also recently been published of businesses as diverse as general stores (Woody), art galleries (Fossi), fashion labels (Koda et al.), record stores (Southern & Branson), airlines (Byrnes; Jones), confectionary companies (Chinn) and builders (Garden). In terms of attracting mainstream readerships, however, few such studies seem able to capture popular reader interest as those about eating establishments including restaurants and cafés. This form of restaurant life history is, moreover, not restricted to ‘quality’ establishments. Fast food restaurant chains have attracted their share of studies (see, for example Love; Jakle & Sculle), ranging from business-economic analyses (Liu), socio-cultural political analyses (Watson), and memoirs (Kroc & Anderson), to criticism around their conduct and effects (Striffler). Eric Schlosser’s Fast Food Nation: The Dark Side of the All-American Meal is the most well-known published critique of the fast food industry and its effects with, famously, the Rolling Stone article on which it was based generating more reader mail than any other piece run in the 1990s. The book itself (researched narrative creative nonfiction), moreover, made a fascinating transition to the screen, transformed into a fictionalised drama (co-written by Schlosser) that narrates the content of the book from the point of view of a series of fictional/composite characters involved in the industry, rather than in a documentary format. Akin to the range of studies of fast food restaurants, there are also a variety of studies of eateries in US motels, caravan parks, diners and service station restaurants (see, for example, Baeder). Although there has been little study of this sub-genre of food and drink publishing, their popularity can be explained, at least in part, because such volumes cater to the significant readership for writing about food related topics of all kinds, with food writing recently identified as mainstream literary fare in the USA and UK (Hughes) and an entire “publishing subculture” in Australia (Dunstan & Chaitman). Although no exact tally exists, an informed estimate by the founder of the Gourmand World Cookbook Awards and president of the Paris Cookbook Fair, Edouard Cointreau, has more than 26,000 volumes on food and wine related topics currently published around the world annually (ctd. in Andriani “Gourmand Awards”). The readership for publications about restaurants can also perhaps be attributed to the wide range of information that can be included a single study. My study of a selection of these texts from the UK, USA and Australia indicates that this can include narratives of place and architecture dealing with the restaurant’s location, locale and design; narratives of directly food-related subject matter such as menus, recipes and dining trends; and narratives of people, in the stories of its proprietors, staff and patrons. Detailed studies of contemporary individual establishments commonly take the form of authorised narratives either written by the owners, chefs or other staff with the help of a food journalist, historian or other professional writer, or produced largely by that writer with the assistance of the premise’s staff. These studies are often extensively illustrated with photographs and, sometimes, drawings or reproductions of other artworks, and almost always include recipes. Two examples of these from my own collection include a centennial history of a famous New Orleans eatery that survived Hurricane Katrina, Galatoire’s Cookbook. Written by employees—the chief operating officer/general manager (Melvin Rodrigue) and publicist (Jyl Benson)—this incorporates reminiscences from both other staff and patrons. The second is another study of a New Orleans’ restaurant, this one by the late broadcaster and celebrity local historian Mel Leavitt. The Court of Two Sisters Cookbook: With a History of the French Quarter and the Restaurant, compiled with the assistance of the Two Sisters’ proprietor, Joseph Fein Joseph III, was first published in 1992 and has been so enduringly popular that it is in its eighth printing. These texts, in common with many others of this type, trace a triumph-over-adversity company history that incorporates a series of mildly scintillating anecdotes, lists of famous chefs and diners, and signature recipes. Although obviously focused on an external readership, they can also be characterised as an instance of what David M. Boje calls an organisation’s “story performance” (106) as the process of creating these narratives mobilises an organisation’s (in these cases, a commercial enterprise’s) internal information processing and narrative building activities. Studies of contemporary restaurants are much more rarely written without any involvement from the eatery’s personnel. When these are, the results tend to have much in common with more critical studies such as Fast Food Nation, as well as so-called architectural ‘building biographies’ which attempt to narrate the historical and social forces that “explain the shapes and uses” (Ellis, Chao & Parrish 70) of the physical structures we create. Examples of this would include Harding’s study of the importance of the Boeuf sur le Toit in Parisian life in the 1920s and Middlebrook’s social history of London’s Strand Corner House. Such work agrees with Kopytoff’s assertion—following Appadurai’s proposal that objects possess their own ‘biographies’ which need to be researched and expressed—that such inquiry can reveal not only information about the objects under consideration, but also about readers as we examine our “cultural […] aesthetic, historical, and even political” responses to these narratives (67). The life story of a restaurant will necessarily be entangled with those of the figures who have been involved in its establishment and development, as well as the narratives they create around the business. This following brief study of The Spotted Pig, however, written without the assistance of the establishment’s personnel, aims to outline a life story for this eatery in order to reflect upon the pig’s place in contemporary dining practice in New York as raw foodstuff, fashionable comestible, product, brand, symbol and marketing tool, as well as, at times, purely as an animal identity. The Spotted Pig Widely profiled before it even opened, The Spotted Pig is reportedly one of the city’s “most popular” restaurants (Michelin 349). It is profiled in all the city guidebooks I could locate in print and online, featuring in some of these as a key stop on recommended itineraries (see, for instance, Otis 39). A number of these proclaim it to be the USA’s first ‘gastropub’—the term first used in 1991 in the UK to describe a casual hotel/bar with good food and reasonable prices (Farley). The Spotted Pig is thus styled on a shabby-chic version of a traditional British hotel, featuring a cluttered-but-well arranged use of pig-themed objects and illustrations that is described by latest Michelin Green Guide of New York City as “a country-cute décor that still manages to be hip” (Michelin 349). From the three-dimensional carved pig hanging above the entrance in a homage to the shingles of traditional British hotels, to the use of its image on the menu, website and souvenir tee-shirts, the pig as motif proceeds its use as a foodstuff menu item. So much so, that the restaurant is often (affectionately) referred to by patrons and reviewers simply as ‘The Pig’. The restaurant has become so well known in New York in the relatively brief time it has been operating that it has not only featured in a number of novels and memoirs, but, moreover, little or no explanation has been deemed necessary as the signifier of “The Spotted Pig” appears to convey everything that needs to be said about an eatery of quality and fashion. In the thriller Lethal Experiment: A Donovan Creed Novel, when John Locke’s hero has to leave the restaurant and becomes involved in a series of dangerous escapades, he wants nothing more but to get back to his dinner (107, 115). The restaurant is also mentioned a number of times in Sex and the City author Candace Bushnell’s Lipstick Jungle in relation to a (fictional) new movie of the same name. The joke in the book is that the character doesn’t know of the restaurant (26). In David Goodwillie’s American Subversive, the story of a journalist-turned-blogger and a homegrown terrorist set in New York, the narrator refers to “Scarlett Johansson, for instance, and the hostess at the Spotted Pig” (203-4) as the epitome of attractiveness. The Spotted Pig is also mentioned in Suzanne Guillette’s memoir, Much to Your Chagrin, when the narrator is on a dinner date but fears running into her ex-boyfriend: ‘Jack lives somewhere in this vicinity […] Vaguely, you recall him telling you he was not too far from the Spotted Pig on Greenwich—now, was it Greenwich Avenue or Greenwich Street?’ (361). The author presumes readers know the right answer in order to build tension in this scene. Although this success is usually credited to the joint efforts of backer, music executive turned restaurateur Ken Friedman, his partner, well-known chef, restaurateur, author and television personality Mario Batali, and their UK-born and trained chef, April Bloomfield (see, for instance, Batali), a significant part has been built on Bloomfield’s pork cookery. The very idea of a “spotted pig” itself raises a central tenet of Bloomfield’s pork/food philosophy which is sustainable and organic. That is, not the mass produced, industrially farmed pig which produces a leaner meat, but the fatty, tastier varieties of pig such as the heritage six-spotted Berkshire which is “darker, more heavily marbled with fat, juicier and richer-tasting than most pork” (Fabricant). Bloomfield has, indeed, made pig’s ears—long a Chinese restaurant staple in the city and a key ingredient of Southern US soul food as well as some traditional Japanese and Spanish dishes—fashionable fare in the city, and her current incarnation, a crispy pig’s ear salad with lemon caper dressing (TSP 2010) is much acclaimed by reviewers. This approach to ingredients—using the ‘whole beast’, local whenever possible, and the concentration on pork—has been underlined and enhanced by a continuing relationship with UK chef Fergus Henderson. In his series of London restaurants under the banner of “St. John”, Henderson is famed for the approach to pork cookery outlined in his two books Nose to Tail Eating: A Kind of British Cooking, published in 1999 (re-published both in the UK and the US as The Whole Beast: Nose to Tail Eating), and Beyond Nose to Tail: A Kind of British Cooking: Part II (coauthored with Justin Piers Gellatly in 2007). Henderson has indeed been identified as starting a trend in dining and food publishing, focusing on sustainably using as food the entirety of any animal killed for this purpose, but which mostly focuses on using all parts of pigs. In publishing, this includes Hugh Fearnley-Whittingstall’s The River Cottage Meat Book, Peter Kaminsky’s Pig Perfect, subtitled Encounters with Some Remarkable Swine and Some Great Ways to Cook Them, John Barlow’s Everything but the Squeal: Eating the Whole Hog in Northern Spain and Jennifer McLagan’s Fat: An Appreciation of a Misunderstood Ingredient, with Recipes (2008). In restaurants, it certainly includes The Spotted Pig. So pervasive has embrace of whole beast pork consumption been in New York that, by 2007, Bruni could write that these are: “porky times, fatty times, which is to say very good times indeed. Any new logo for the city could justifiably place the Big Apple in the mouth of a spit-roasted pig” (Bruni). This demand set the stage perfectly for, in October 2007, Henderson to travel to New York to cook pork-rich menus at The Spotted Pig in tandem with Bloomfield (Royer). He followed this again in 2008 and, by 2009, this annual event had become known as “FergusStock” and was covered by local as well as UK media, and a range of US food weblogs. By 2009, it had grown to become a dinner at the Spotted Pig with half the dishes on the menu by Henderson and half by Bloomfield, and a dinner the next night at David Chang’s acclaimed Michelin-starred Momofuku Noodle Bar, which is famed for its Cantonese-style steamed pork belly buns. A third dinner (and then breakfast/brunch) followed at Friedman/Bloomfield’s Breslin Bar and Dining Room (discussed below) (Rose). The Spotted Pig dinners have become famed for Henderson’s pig’s head and pork trotter dishes with the chef himself recognising that although his wasn’t “the most obvious food to cook for America”, it was the case that “at St John, if a couple share a pig’s head, they tend to be American” (qtd. in Rose). In 2009, the pigs’ head were presented in pies which Henderson has described as “puff pastry casing, with layers of chopped, cooked pig’s head and potato, so all the lovely, bubbly pig’s head juices go into the potato” (qtd. in Rose). Bloomfield was aged only 28 when, in 2003, with a recommendation from Jamie Oliver, she interviewed for, and won, the position of executive chef of The Spotted Pig (Fabricant; Q&A). Following this introduction to the US, her reputation as a chef has grown based on the strength of her pork expertise. Among a host of awards, she was named one of US Food & Wine magazine’s ten annual Best New Chefs in 2007. In 2009, she was a featured solo session titled “Pig, Pig, Pig” at the fourth Annual International Chefs Congress, a prestigious New York City based event where “the world’s most influential and innovative chefs, pastry chefs, mixologists, and sommeliers present the latest techniques and culinary concepts to their peers” (Starchefs.com). Bloomfield demonstrated breaking down a whole suckling St. Canut milk raised piglet, after which she butterflied, rolled and slow-poached the belly, and fried the ears. As well as such demonstrations of expertise, she is also often called upon to provide expert comment on pork-related news stories, with The Spotted Pig regularly the subject of that food news. For example, when a rare, heritage Hungarian pig was profiled as a “new” New York pork source in 2009, this story arose because Bloomfield had served a Mangalitsa/Berkshire crossbreed pig belly and trotter dish with Agen prunes (Sanders) at The Spotted Pig. Bloomfield was quoted as the authority on the breed’s flavour and heritage authenticity: “it took me back to my grandmother’s kitchen on a Sunday afternoon, windows steaming from the roasting pork in the oven […] This pork has that same authentic taste” (qtd. in Sanders). Bloomfield has also used this expert profile to support a series of pork-related causes. These include the Thanksgiving Farm in the Catskill area, which produces free range pork for its resident special needs children and adults, and helps them gain meaningful work-related skills in working with these pigs. Bloomfield not only cooks for the project’s fundraisers, but also purchases any excess pigs for The Spotted Pig (Estrine 103). This strong focus on pork is not, however, exclusive. The Spotted Pig is also one of a number of American restaurants involved in the Meatless Monday campaign, whereby at least one vegetarian option is included on menus in order to draw attention to the benefits of a plant-based diet. When, in 2008, Bloomfield beat the Iron Chef in the sixth season of the US version of the eponymous television program, the central ingredient was nothing to do with pork—it was olives. Diversifying from this focus on ‘pig’ can, however, be dangerous. Friedman and Bloomfield’s next enterprise after The Spotted Pig was The John Dory seafood restaurant at the corner of 10th Avenue and 16th Street. This opened in November 2008 to reviews that its food was “uncomplicated and nearly perfect” (Andrews 22), won Bloomfield Time Out New York’s 2009 “Best New Hand at Seafood” award, but was not a success. The John Dory was a more formal, but smaller, restaurant that was more expensive at a time when the financial crisis was just biting, and was closed the following August. Friedman blamed the layout, size and neighbourhood (Stein) and its reservation system, which limited walk-in diners (ctd. in Vallis), but did not mention its non-pork, seafood orientation. When, almost immediately, another Friedman/Bloomfield project was announced, the Breslin Bar & Dining Room (which opened in October 2009 in the Ace Hotel at 20 West 29th Street and Broadway), the enterprise was closely modeled on the The Spotted Pig. In preparation, its senior management—Bloomfield, Friedman and sous-chefs, Nate Smith and Peter Cho (who was to become the Breslin’s head chef)—undertook a tasting tour of the UK that included Henderson’s St. John Bread & Wine Bar (Leventhal). Following this, the Breslin’s menu highlighted a series of pork dishes such as terrines, sausages, ham and potted styles (Rosenberg & McCarthy), with even Bloomfield’s pork scratchings (crispy pork rinds) bar snacks garnering glowing reviews (see, for example, Severson; Ghorbani). Reviewers, moreover, waxed lyrically about the menu’s pig-based dishes, the New York Times reviewer identifying this focus as catering to New York diners’ “fetish for pork fat” (Sifton). This representative review details not only “an entree of gently smoked pork belly that’s been roasted to tender goo, for instance, over a drift of buttery mashed potatoes, with cabbage and bacon on the side” but also a pig’s foot “in gravy made of reduced braising liquid, thick with pillowy shallots and green flecks of deconstructed brussels sprouts” (Sifton). Sifton concluded with the proclamation that this style of pork was “very good: meat that is fat; fat that is meat”. Concluding remarks Bloomfield has listed Michael Ruhlman’s Charcuterie as among her favourite food books. Publishers Weekly reviewer called Ruhlman “a food poet, and the pig is his muse” (Q&A). In August 2009, it was reported that Bloomfield had always wanted to write a cookbook (Marx) and, in July 2010, HarperCollins imprint Ecco publisher and foodbook editor Dan Halpern announced that he was planning a book with her, tentatively titled, A Girl and Her Pig (Andriani “Ecco Expands”). 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