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Chapter 2. The Genealogy of Arabic Modernism 第二章。阿拉伯现代主义的谱系
Pub Date : 2019-12-31 DOI: 10.1515/9780691185149-004
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引用次数: 0
Acknowledgments 致谢
Pub Date : 2019-12-31 DOI: 10.1515/9780691185149-001
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引用次数: 0
Translation / Transnation 翻译/翻译
Pub Date : 2019-12-31 DOI: 10.1515/9780691185149-013
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引用次数: 1
Selected Bibliography 选定的参考书目
Pub Date : 2019-12-31 DOI: 10.1515/9780691185149-011
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引用次数: 0
Index 指数
Pub Date : 2019-12-31 DOI: 10.1515/9780691185149-012
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引用次数: 0
Frontmatter
Pub Date : 2019-12-31 DOI: 10.1515/9780691185149-fm
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引用次数: 0
The Origins of the Arabic Prose Poem 阿拉伯散文诗的起源
Pub Date : 2018-12-04 DOI: 10.23943/PRINCETON/9780691182186.003.0005
R. Creswell
This chapter considers the origins of Arabic prose poem which, as understood by the Beiruti modernists, seemed to arise from an act of auscultation, or attention to interior rhythms. But how do these rhythms synchronize with the dynamism of modernity? How does the private music of the prose poem accord with what Adonis calls “the rhythm of our new life, a rhythm that renews itself in every instant”? Does the qasidat al-nathr originate abroad, or does it well up from the self? Although the Shi'r poets often translated foreign authors such as Robinson Jeffers and Saint-John Perse as though they belonged to a hoary native tradition, the Arab modernists' most common way of harmonizing these sources is to suppose a subject, namely “man,” who serves as a figure of mediation, translating from one side of this caesura to the other.
这一章考虑了阿拉伯散文诗的起源,贝鲁特现代主义者认为,阿拉伯散文诗似乎源于一种听诊行为,或对内心节奏的关注。但这些节奏如何与现代性的活力同步呢?散文诗的私人音乐是如何与阿多尼斯所说的“我们新生活的节奏,一种每时每刻都在自我更新的节奏”相一致的?qasidat al-nathr是来自国外,还是来自自我?虽然什叶派诗人经常翻译像罗宾逊·杰弗斯和圣约翰·珀尔斯这样的外国作家,就好像他们属于古老的本土传统一样,但阿拉伯现代主义者最常用的调和这些来源的方法是假设一个主题,即“人”,作为调解的人物,从这个停顿的一边翻译到另一边。
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引用次数: 0
Lebanon and Late Modernism 黎巴嫩与晚期现代主义
Pub Date : 2018-12-04 DOI: 10.23943/princeton/9780691182186.003.0002
R. Creswell
This chapter emphasizes the importance of Beirut in conditioning the historical and intellectual emergence of the modernist poetry movement, not only because of the city's suddenly central and yet anomalous place in the intellectual life of the Arab world, but also for its nodal position in the global history of modernism during the early Cold War. It focuses on the antagonistic nature of intellectual exchanges during the period, particularly as seen in literary magazines and journals of opinion. If, as Robert Scholes and others have argued for the European case, “modernism begins in the magazines,” then the same is profoundly true of the Arabic movement. Intellectual life in Beirut was not so much a playground as a battleground, and this war of position extended beyond the borders of Lebanon. The debates between local intellectuals—nationalist, Marxist, and liberal—reflect the global agon between the main ideological camps of the early Cold War.
本章强调了贝鲁特在现代主义诗歌运动的历史和思想上的重要性,这不仅是因为这座城市在阿拉伯世界的思想生活中突然成为中心,但却异常的位置,而且还因为它在冷战早期全球现代主义历史上的节点地位。它侧重于这一时期知识交流的对抗性,特别是在文学杂志和意见期刊上看到的。如果说,正如罗伯特·斯科尔斯(Robert Scholes)和其他人为欧洲的情况所争论的那样,“现代主义始于杂志”,那么,阿拉伯运动也同样如此。贝鲁特的知识分子生活与其说是一个游乐场,不如说是一个战场,而且这场阵地之战延伸到了黎巴嫩的边界之外。地方知识分子——民族主义者、马克思主义者和自由主义者之间的争论反映了冷战早期主要意识形态阵营之间的全球冲突。
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引用次数: 0
Figuration and Disfiguration in The Songs of Mihyar the Damascene 《大马士革人米哈雅之歌》中的造型与变形
Pub Date : 2018-12-04 DOI: 10.23943/PRINCETON/9780691182186.003.0004
R. Creswell
Among all the figures produced by the Arab modernists, it is Mihyar, the gloomy, many-sided hero of Adonis's Aghani Mihyar al-Dimashqi (The Songs of Mihyar the Damascene, 1961], who most powerfully represents the Shi'r poets' conception of man. This chapter tries to explain how collective defeat and the subsequent renunciation of political activity left its mark on a poetics that is avowedly “nonpartisan,” abstract, and universal. It argues that Mihyar's “turn” is not to be conceived of as a turn inward but rather as a series of turns away—first of all, from the commitment to nationalism. It further suggests that the figure of apostrophe or the Arabic iltifat, both words meaning “a turn away,” is the central trope in Adonis's canonical collection.
在阿拉伯现代主义者创作的所有人物中,阿多尼斯的《大马士革的米哈雅之歌》(Aghani Mihyar al-Dimashqi, 1961年)中忧郁、多面手的英雄米哈雅最有力地代表了什叶派诗人对人的概念。本章试图解释集体的失败和随后对政治活动的放弃是如何在公开宣称“无党派”、抽象和普遍的诗学上留下印记的。它认为,Mihyar的“转向”不应该被理解为向内的转向,而是一系列的转向——首先,从对民族主义的承诺。它进一步表明,撇号或阿拉伯语iltifat的形象,这两个词都意味着“转过身去”,是阿多尼斯经典合集的中心修辞。
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引用次数: 0
The Countercanon
Pub Date : 2018-12-04 DOI: 10.23943/PRINCETON/9780691182186.003.0006
R. Creswell
This chapter focuses on Adonis's Diwan al-shi'r al-'arabi [Anthology of Arabic Poetry], a three-volume florilegium published between 1964 and 1968 whose origins are in the dossiers of pre-Islamic poetry first published in Shi'r. The Diwan was the most consequential revision of the classical heritage undertaken by Adonis. It is a massive critical project that hews strictly to the original impetus of Shi'r, a movement based on the paired goals of literary autonomy and deprovincialization. How do these goals affect Adonis's decisions as an editor of the corpus of classical poetry? As a collection of citations from the turath, the Anthology is a work of internal translation in which source and target texts are exactly the same, though provided with a new context. The chapter suggests that while Adonis's countercanon seeks to restore those voices silenced by orthodoxy, his own choices, tailored to the needs of the present, impose their own exclusions and repressions.
本章重点介绍阿多尼斯的《阿拉伯诗歌选集》(Diwan al- Shi'r al-'arabi),这是一本三卷本的文集,出版于1964年至1968年,其来源是首次在什叶派出版的前伊斯兰诗歌档案。迪万是阿多尼斯对古典遗产进行的最重要的修订。这是一项大规模的批判性工程,严格遵守了“诗文”运动的原始动力,这是一项基于文学自治和去地方化的双重目标的运动。这些目标是如何影响阿多尼斯作为古典诗歌文集编辑的决定的?《选集》作为《圣经》中的引文,是一种内部翻译,原文和译文完全相同,但被赋予了新的语境。这一章表明,虽然阿多尼斯的反正统试图恢复那些被正统压制的声音,但他自己的选择,根据当前的需要,强加了自己的排斥和压制。
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引用次数: 0
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City of Beginnings
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