"Iampolski deals with concepts and ideas that are highly complex and frequently very abstract, yet his discussion—and the progression of his analyses—is always precise and easy to follow. . . . Each of his points is grounded in a careful examination of a specific text, and most of the texts are well-known to American audiences."—Vladimir Padunov, University of Pittsburgh
The concept of intertextuality has proven of inestimable value in recent attempts to understand the nature of literature and its relation to other systems of cultural meaning. In The Memory of Tiresias, Mikhail Iamposlki presents the first sustained attempt to develop a theory of cinematic intertextuality. Building on the insights of semiotics and contemporary film theory, Iampolski defines cinema as a chain of transparent, mimetic fragments intermixed with quotations he calls "textual anomalies." These challenge the normalization of meaning and seek to open reading out onto the unlimited field of cultural history, which is understood in texts as a semiotically active extract, already inscribed. Quotations obstruct mimesis and are consequently transformed in the process of semiosis, an operation that Iampolski defines as reading in an aura of enigma. In a series of brilliant analyses of films by D.W. Griffith, Sergei Eisenstein, and Luis Buñuel, he presents different strategies of intertextual reading in their work. His book suggests the continuing centrality of semiotic analysis and is certain to interest film historians and theorists, as well as readers in cultural and literary studies.
Martin M. Winkler argues for a new approach to various creative affinities between ancient verbal and modern visual narratives. He examines screen adaptations of classical epic, tragedy, comedy, myth, and history, exploring, for example, how ancient rhetorical principles regarding the emotions apply to moving images and how Aristotle's perspective on thrilling plot-turns can recur on screen. He also interprets several popular films, such as 300 and Nero, and analyzes works by international directors, among them Pier Paolo Pasolini (Oedipus Rex, Medea), Jean Cocteau (The Testament of Orpheus), Mai Zetterling (The Girls), Lars von Trier (Medea), Arturo Ripstein (Such Is Life), John Ford (westerns), Alfred Hitchcock (Psycho), and Spike Lee (Chi-Raq). The book demonstrates the undiminished vitality of classical myth and literature in our visual media, as with screen portrayals of Helen of Troy. It is important for all classicists and scholars and students of film, literature, and history.
"Blind seer, articulate dead, and mythic transsexual, the figure of Tiresias has always represented a liminal identity and forms of knowledge associated with the crossing of epistemological and ontological boundaries. In twentieth-century literature, the boundaries crossed andembodied by Tiresias are primarily sexual, and the liminal and usually prophetic knowledge associated with Tiresias is based in sexual difference and sexual pleasure. Indeed, in literature of the twentieth century, Tiresias has come to function as a cultural shorthand for queer sexualities." "This book argues for the emergence of a Tiresian poetics at the end of the nineteenth century. As Victorian andmodernist writers reimagined Ovid's tale of sex change and sexual judgment, they also created a poetics that grounded artistic or perfonnative power in figures of sexual difference - most often a feminized, often homosexual malebody, which this study links to the developing discourses of homosexuality and sexual identity."--BOOK JACKET.
After many decades of neglect, the last forty years have seen a renewed scholarly appreciation of the literary value of the Greek novel. Within this renaissance of interest, four monographs have been published to date which focus on individual novels; I refer to the specialist studies of Achilles Tatius by Morales and Laplace and those of Chariton of Aphrodisias by Smith and Tilg. This book adds to this short list and takes as its singular focus Xenophon’s Ephesiaca. Among the five fully extant Greek novels, the Ephesiaca occupies the position of being an anomaly, since scholars have conventionally considered it to be either a poorly written text or an epitome of a more sophisticated lost original. This monograph challenges this view by arguing that the author of the Ephesiaca is a competent writer in artistic control of his text, insofar as his work has a coherent and emplotted focus on the protagonists’ progression in love and also includes references to earlier texts of the classical canon, not least Homer’s Odyssey and the Platonic dialogues on Love. At the same time, the Ephesiaca exhibits stylistically an overall simplicity, contains many repetitions and engages with other texts via a thematic, rather than a pointed, type of intertextuality; these and other features make this text different from the other extant Greek novels. This book explains this difference with the help of Couégnas’ view of ‘paraliterature,' a term that refers not to its status as ‘non-literature’ but rather to literature of a different kind, that is simple, action-oriented, and entertaining. By offering a definition of the Ephesiaca as a paraliterary narrative, this monograph sheds new light on this novel and its position within the Greek novelistic corpus, whilst also offering a more nuanced understanding of intertextuality and paraliterature.
This work examines the world of film and television that exists before and after the show. It may rewrite the rules of what we look at when we want to understand how audiences make meaning of media franchises as profoundly as Tony Bennett and Janet Woollcott's 'Bond and Beyond' did for a previous generation.
Classical Memories is an intervention into the field of adaptation studies, taking the example of classical reception to show that adaptation is a process that can be driven by and produce intertextual memories. I see ‘classical memories’ as a memory-driven type of adaptation that draws on and reproduces schematic and otherwise de-contextualised conceptions of antiquity and its cultural ‘exports’ in, broadly speaking, the twentieth and twenty-first centuries. These memory-driven adaptations differ, often in significant ways, from more traditional adaptations that seek to either continue or deconstruct a long-running tradition that can be traced back to antiquity as well as its canonical points of reception in later ages. When investigating such a popular and widespread set of narratives, characters, and images like those that remain of Graeco-Roman antiquity, terms like ‘adaptation’ and ‘reception’ could and should be nuanced further to allow us to understand the complex interactions between modern works and classical antiquity in more detail, particularly when it pertains to postcolonial or post-digital classical reception. In Classical Memories, I propose that understanding certain types of adaptations as intertextual memories allows us to do just that.
What does it mean to live dangerously? This is not just a philosophical question or an ethical call to reflect upon our own individual recklessness. It is a deeply political issue, fundamental to the new doctrine of ‘resilience’ that is becoming a key term of art for governing planetary life in the 21st Century. No longer should we think in terms of evading the possibility of traumatic experiences. Catastrophic events, we are told, are not just inevitable but learning experiences from which we have to grow and prosper, collectively and individually. Vulnerability to threat, injury and loss has to be accepted as a reality of human existence. In this original and compelling text, Brad Evans and Julian Reid explore the political and philosophical stakes of the resilience turn in security and governmental thinking. Resilience, they argue, is a neo-liberal deceit that works by disempowering endangered populations of autonomous agency. Its consequences represent a profound assault on the human subject whose meaning and sole purpose is reduced to survivability. Not only does this reveal the nihilistic qualities of a liberal project that is coming to terms with its political demise. All life now enters into lasting crises that are catastrophic unto the end.
In Film and Literary Modernism, the connections between film, modernist literature, and the arts are explored by an international group of scholars. The impact of cinema upon our ways of seeing the world is highlighted in essays on city symphony films, avant-garde cinema, European filmmaking and key directors and personalities from Charlie Chaplin, Sergei Eisenstein and Alain Renais to Alfred Hitchcock and Mae West. Contributors investigate the impact of film upon T. S. Eliot, time and stream of consciousness in Virginia Woolf and Henri Bergson, the racial undercurrents in the film adaptations of Ernest Hemingway’s fiction, and examine the film writing of William Faulkner, James Agee, and Graham Greene. Robert McParland assembles an international group of researchers including independent film makers, critics and professors of film, creative writers, teachers of architecture and design, and young doctoral scholars, who offer a multi-faceted look at modernism and the art of the film.
“Widdis’s rich and fascinating book has opened a new perspective from which to think about the Soviet cinema.” —Kritika This major reimagining of the history of Soviet film and its cultural impact explores the fundamental transformations in how film, through the senses, remade the Soviet self in the 1920s and 1930s. Following the Russian Revolution, there was a shared ambition for a ‘sensory revolution’ to accompany political and social change: Soviet men and women were to be reborn into a revitalized relationship with the material world. Cinema was seen as a privileged site for the creation of this sensory revolution: Film could both discover the world anew, and model a way of inhabiting it. Drawing upon an extraordinary array of films, noted scholar Emma Widdis shows how Soviet cinema, as it evolved from the revolutionary avant-garde to Socialist Realism, gradually shifted its materialist agenda from emphasizing the external senses to instilling the appropriate internal senses (consciousness, emotions) in the new Soviet subject.
