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The Elasticity and Capaciousness of Classics 经典的弹性与容忍度
IF 1 4区 文学 Q4 Arts and Humanities Pub Date : 2023-11-29 DOI: 10.1353/abr.2023.a913409
Barbara K. Gold
In lieu of an abstract, here is a brief excerpt of the content:

  • The Elasticity and Capaciousness of Classics
  • Barbara K. Gold (bio)

Perhaps the most amazing thing about Classics/Classical Studies/Greek and Roman Studies (whatever we want to call it—the jury is still out) is its elasticity; its ability—indeed its urgency—to reach out temporally, spatially, materially, semantically, theoretically; its inability to be confined to one theory, one subdiscipline, one approach; and its desire to constantly evolve and to become something else. Classicists in the eighteenth and nineteenth centuries would barely recognize what Classics has become, and I suspect that the same will be true of classicists after us in the twenty-fourth and twenty-fifth centuries.

Every one of us has our own version of what Classics is, or ought to be. But as confirmed as we might be in our beliefs, those versions change along with our embeddedness in the culture. Classics used to mean philology and the study of Latin and Greek. It was heavily based in textual work, and any analysis of those texts was historical or philological. The American Philological Association was the major North American Classics organization for many years until it changed its name in 2014 to the Society for Classical Studies, a nod to the effort to broaden the scope and appeal of Classical Studies.

I am going to engage in a brief autobiography here to show how much Classics has changed for me at least since I started studying it back in the 1960s and 1970s. I read my way through all the major (and some minor) Greek and Roman authors with little sense of asking any of the questions I would start with today (or of being allowed to ask such questions. One friend told me that when she tried to bring up a possible reference to rape in Greek tragedy, she was shut down). I realized after graduate school that I had taken courses in Greek tragedy without anyone highlighting the role of women. How is that possible? I read Roman satire without really thinking much about sexuality in satire. I read the elegists without thinking about the role of desire and the erotic in Propertius and Ovid. I did not read any literature from late antiquity, medieval times, or Christianity. While I got what was, I suppose, a good education in the basics, I realized later that what interests me [End Page 33] most now about these authors, texts, and cultural moments was almost entirely left out of my early connection with the classical world.

Things began to change in the 1970s (at least for me), largely because of the founding of the Women's Classical Caucus in 1972 (fifty years ago) and the increased presence of bright, powerful women who paved the way for the exciting feminist scholarship that began to see the light. Journals like Helios and Arethusa were publishing nontrad

代替摘要,这里有一个简短的内容摘录:经典的弹性和容量芭芭拉K.戈尔德(传记)也许关于古典/古典研究/希腊和罗马研究(无论我们想叫它什么——陪审团还没有出来)最令人惊奇的事情是它的弹性;它在时间、空间、物质、语义和理论方面的能力——实际上是它的紧迫性;它不能局限于一种理论、一门分支学科、一种方法;它渴望不断进化,变成另一种东西。18世纪和19世纪的古典主义者几乎认不出古典文学已经变成了什么,我猜想,在我们之后的24世纪和25世纪,古典主义者也会是这样。我们每个人都有自己的版本的经典是什么,或者应该是什么。但是,就像我们对自己的信仰深信不疑一样,这些观点也会随着我们在文化中的嵌入程度而改变。古典文学过去指的是文献学和对拉丁语和希腊语的研究。它在很大程度上基于文本工作,对这些文本的任何分析都是历史的或语言学的。美国文献学协会(American Philological Association)多年来一直是北美主要的古典学组织,直到2014年更名为古典学学会(Society for Classical Studies),这是对拓宽古典学范围和吸引力的努力的认可。我要在这里写一篇简短的自传,来展示至少从我上世纪六七十年代开始学习古典文学以来,它对我的影响有多大。我通读了所有主要的(和一些次要的)希腊和罗马作家的作品,却没有意识到我今天一开始要问的任何问题(或者被允许问这样的问题)。一位朋友告诉我,当她试图提到希腊悲剧中可能出现的强奸时,她被拒绝了。研究生毕业后,我意识到我上过希腊悲剧的课程,但没有人强调女性的角色。这怎么可能呢?我读罗马讽刺作品时,并没有认真思考讽刺作品中的性。我读挽歌时没有考虑到普罗提乌斯和奥维德的欲望和情色的作用。我没有读过任何古代晚期、中世纪或基督教的文学作品。虽然我认为我得到了良好的基础教育,但后来我意识到,现在我对这些作者、文本和文化时刻最感兴趣的东西,几乎完全被我早期与古典世界的联系所忽略了。20世纪70年代,情况开始发生变化(至少对我来说是这样),主要是因为1972年(50年前)女性经典党团会议(Women’s Classical Caucus)的成立,以及越来越多聪明、有权势的女性的出现,为令人兴奋的女权主义学术研究铺平了道路。《Helios》和《Arethusa》等期刊发表了一些非传统的文章,倾向于女权主义和理论;现在Eugesta在国际上做了很多这样的工作。1992年,三年一次的女权主义和经典会议开始了(第八届于2022年举行)。我的研究从关于赞助的书籍和文章(社会历史的,但不是女权主义或理论的)到女权主义理论、女性作为赞助人、关于女性人物和作家、性和性别的书籍和文章的出版物,以及最近关于中世纪和拜占庭时期变性圣徒和被奴役的烈士的工作。这只是一个人的进化。但是,要了解Classics真正发生了多大的变化,以及它的树冠已经变得多么广阔,人们只需要看看每天收到的电子邮件,里面有世界各地的人参加的会议、会谈和书籍的通知(COVID-19和zoom的出现与许多不同的人能够参加这些活动有很大关系)。这是2022年冬天的一张快照,展示了经典音乐已经变成了什么,现在是什么,以及可能会变成什么。一所著名大学向潜在申请者做了博士课程的广告。他们的课程和专长包括(除了语言、文学、文化、历史、艺术和考古)古代科学想象、新拉丁语和接受研究、酷儿理论和性的历史、种族和种族化……
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引用次数: 0
Charles W. Mills: The Self-Incurred Ignorance of White Philosophy 查尔斯-W-米尔斯白人哲学的自我无知
IF 1 4区 文学 Q4 Arts and Humanities Pub Date : 2023-09-01 DOI: 10.1353/abr.2023.a913438
G. Yancy
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引用次数: 0
Marxism and Spatiality 马克思主义与空间性
IF 1 4区 文学 Q4 Arts and Humanities Pub Date : 2023-09-01 DOI: 10.1353/abr.2023.a913431
R. Tally
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引用次数: 0
This Insubstantial Pageant by Estha Weiner (review) 埃斯塔-韦纳的《这场不切实际的盛会》(评论)
IF 1 4区 文学 Q4 Arts and Humanities Pub Date : 2023-09-01 DOI: 10.1353/abr.2023.a913426
N. G. Haiduck
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引用次数: 0
An Interview with Matt Madden Matt Madden的采访
4区 文学 Q4 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/abr.2023.a906493
Frederick Luis Aldama
An Interview with Matt Madden Frederick Luis Aldama Educator, curator, editor, translator—all-around polymath—Matt Madden is also one of the most formally innovative and inspiring of our contemporary comics storytellers. From his first comics, such as Black Candy (1998) and Odds Off (2001), his best-selling and multi-translated 99 Ways to Tell a Story: Exercises in Style (2005) and his haiku comics to his latest Bridge (2021) and Ex Libris (2021), Madden brings an unparalleled precision of style and innovation to the comic storytelling arts. With every carefully inked line and panel configuration, he crafts stories that push the envelope on erstwhile thresholds of form and content. He awes his readers with his elevation of visual storytelling forms. He transports us into exquisite labyrinths of existential conundrums: truth and illusion, suffering and transcendence. Just as vanguardistas such as Jorge Luis Borges, Julio Cortázar, and more recently Giannini Braschi and Carmen María Machado are writer's writers, so too might we consider Madden a cartoonist's cartoonist, using the visual-verbal storytelling arts to create marvels of innovation and inspiration. His work challenges global comics creatives to up their game. We see in Madden's comics how his use of varied generative constraints leads to the crafting of stories that make new readers' perception, thought, and feeling about the known and enigmatic—the quotidian and transcendent. With Madden I think readily of Borges's "The Aleph." Here Borges famously set himself the challenge of solving through fictional means the finite (human) encountering the infinite: how a human might perceive in a gestaltic instant everything in the universe from every angle simultaneously. Madden sets himself similarly seemingly impossible challenges that he not only solves through his dexterous visual-verbal storytelling expertise but does so in ways that lead to solutions to storytelling problems and the discovery of new storytelling techniques and forms. In addition to Madden's works already mentioned, he's also coauthor with [End Page 49] Jessica Abel of Drawing Words & Writing Pictures (2008) and Mastering Comics (2012). From 2008 to 2013 he was series editor with Jessica Abel of The Best American Comics. His illustration work has appeared in WIRED, The New Yorker, The New York Times, and The Wall Street Journal, among many other publications. Madden's translations of comics include Aristophanes's The Zabîme Sisters (2010), Edmond Baudoin's Piero (2018), and Blutch's Mitchum (2020). Not surprisingly, Madden's work has caught the attention of many around the world. He's the US correspondent of the French Oubapo, a comics movement in France linked to the Oulipo (Ouvroir de littérature potentielle) group. Exhibitions of his work have appeared in the United States, Spain, France, Switzerland, and Italy. Madden has been invited to teach courses and workshops around the world, including in France, Switzerland, Denma
教育家、策展人、编辑、翻译——全能的博学家——马特·马登也是我们当代漫画故事讲述者中最具正式创新性和启发性的人之一。从他的第一部漫画,如《黑色糖果》(1998)和《Odds Off》(2001),到他的畅销作品《99种讲故事的方式:风格练习》(2005),再到他的俳句漫画,再到他的最新作品《桥》(2021)和《图书馆》(2021),马登为漫画叙事艺术带来了无与伦比的风格精确性和创新。通过每一条精心绘制的线条和面板配置,他精心制作的故事突破了过去形式和内容的极限。他对视觉叙事形式的推崇令读者肃然起敬。他把我们带入了存在主义难题的精致迷宫:真实与幻觉,痛苦与超越。正如豪尔赫·路易斯·博尔赫斯(Jorge Luis Borges)、胡里奥(Julio Cortázar)以及最近的贾尼尼·布拉斯基(Giannini Braschi)和卡门·María马查多(Carmen Machado)等先锋作家是作家中的作家一样,我们也可以将马登视为漫画家中的漫画家,他使用视觉语言叙事艺术创造了创新和灵感的奇迹。他的作品挑战了全球漫画创作者的游戏。在马登的漫画中,我们可以看到他是如何利用各种生成约束来精心制作故事,让新读者对已知的和神秘的——平凡的和超越的——产生感知、思考和感觉。说到马登,我很容易联想到博尔赫斯的《阿列夫》。在这里,博尔赫斯给自己设定了一个著名的挑战,即通过虚构的方式解决有限(人类)遇到无限的问题:人类如何在一个格式塔式的瞬间同时从各个角度感知宇宙中的一切。Madden为自己设定了类似的看似不可能的挑战,他不仅通过灵巧的视觉语言叙事技能解决了这些挑战,而且还通过解决故事问题和发现新的叙事技巧和形式的方式解决了这些挑战。除了前面提到的Madden的作品,他还与Jessica Abel合著了Drawing Words & Writing Pictures(2008)和Mastering Comics(2012)。从2008年到2013年,他是美国最佳漫画的杰西卡·阿贝尔的系列编辑。他的插图作品曾出现在《连线》、《纽约客》、《纽约时报》和《华尔街日报》等许多出版物上。马登翻译的漫画包括阿里斯托芬的《扎布姐妹》(2010年)、埃德蒙·鲍多安的《皮耶罗》(2018年)和布鲁奇的《米彻姆》(2020年)。毫不奇怪,Madden的作品吸引了世界各地许多人的注意。他是法国乌巴波的美国记者,这是法国的一个漫画运动,与Oulipo (Ouvroir de littratature potentielle)组织有联系。他的作品曾在美国、西班牙、法国、瑞士和意大利展出。Madden被邀请到世界各地教授课程和研讨会,包括法国、瑞士、丹麦、西班牙和芬兰。2012年,马特·马登获得了法国最高荣誉之一的“艺术与文学骑士勋章”。弗雷德里克·路易斯·阿尔达玛:马特,你谦虚地展现了你在视觉和语言上的惊人天赋。马特·马登:像大多数漫画家一样,我不会对自己大惊小怪。尽管漫画在整个文化中取得了巨大的进步,但在基本层面上,漫画家们仍然没有感到自己的价值得到了提升。我们没有像在当地酒吧演奏的摇滚音乐家那样的接待和招摇。人们不会想,哦,他们有纹身,长发,戴着很多戒指,所以他一定是个漫画家。当然也有例外。我想到了同为漫画家的朋友保罗·波普。他理解流行明星形象中魅力和浪漫的双重作用:一方面,是的,一切都是虚荣,但另一方面,拥有一个酷的角色可以提高你的作品的接受度,特别是如果它实际上是好的——没有人会因为卢·里德只穿黑色衣服,对摇滚记者表现得像个混蛋,在90年代做了一个老土的摩托车广告而贬低他的天才!你一直都知道你会成为一个……
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引用次数: 0
Ire Land (a Faery Tale) by Elisabeth Sheffield (review) 伊丽莎白·谢菲尔德的《仙境》(书评)
4区 文学 Q4 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/abr.2023.a906497
Jane Rosenberg LaForge
Reviewed by: Ire Land (a Faery Tale) by Elisabeth Sheffield Jane Rosenberg LaForge (bio) IRE LAND (A FAERY TALE) Elisabeth Sheffield Spuyten Duyvil https://www.spuytenduyvil.net/ire-land.html 188 pages; Print, $18.00 Call it dumbing down, appealing to the lowest common denominator, or Disneyfication. For generations of American children, the land of enchantment has long since been drained of its subtleties, as the traditions of the Brothers Grimm and Charles Perrault, among others, have been sanitized for a querulous mass market. In technicolor, these tales of transformation—from rags to riches, from man to mammal and back again, from fish woman to silenced female—become mere recollections of a moral education. The protagonist must learn a lesson of humility or selflessness to earn the psychic or fiscal reward that is their due. The narrator of Elisabeth Sheffield's new novel, Ire Land (a Faery Tale), confronts this lack of nuance head-on during a ménage à trois in an Upstate New York hotel room. Having adjourned to the "woodland paradise" suite after a conference, the women's studies professor Sandra Dorn and her sex partners of the moment find themselves haunted by this essentially American reinvention: "Maybe there was something provoking about that wallpaper with its Disneyfied forest scene, as if there cartoon critters peering through the trees," she says while divining what inspired the "antic play of moist cavities and thrusting appendages" that lasted for three days, until the waterbed broke. [End Page 72] Despite the fervency of her efforts, Dorn fails on this occasion, and others, to restore what has been lost by the homogenization of earthy folklore into an industry exercising a fraught cultural dominance. Whether she ever gets beyond the forces arrayed against her, or if the price she pays trying is too steep, will likely make for a diverting discussion on how any human being, particularly a woman of a certain age, can make meaning out of their life in the postmodern era. In the meantime, Sheffield delivers a frequently hilarious and finally heartbreaking dive into contested spaces in the late twentieth and early twenty-first centuries. Much of this romp, which begins in western Colorado, jumps to New York City and parts north, and crosses back and forth into the (now) far reaches of the British Empire, centers on the female body—how it looks, or should look; who controls it, and for what purpose—but to reduce Ire Land to a story about gender is to ignore its fundamental criticism of the so-called binary world and the vicious divisions we struggle through in its wake. Though Dorn is ostensibly the novel's narrator and protagonist, Ire Land is an epistolary novel, the leavings of a daughter of Irish immigrants who has become unhoused, and possibly unhinged, as she records her final metamorphosis. She recalls beginning her adult life as a "big ripe pimple of potential" and is alternately referred to as a "hag," a "cutting edge bitch," a
书评:Ire Land (a fairy Tale)作者:伊丽莎白·谢菲尔德简·罗森伯格·拉福吉(传记)Ire Land (a fairy Tale)伊丽莎白·谢菲尔德斯普滕·杜维尔https://www.spuytenduyvil.net/ire-land.html 188页;印刷版,$18.00可以称之为简化版,迎合最低公分母,或者迪斯尼化。对于一代又一代的美国孩子来说,这片充满魅力的土地早已失去了它的微妙之处,因为格林兄弟(Brothers Grimm)和查尔斯·佩罗(Charles Perrault)等人的传统已经被净化,以适应抱怨的大众市场。这些五彩缤纷的转变故事——从穷到富,从人到哺乳动物再到哺乳动物,从鱼女人到沉默的女人——变成了道德教育的回忆。主角必须学会谦卑或无私,才能获得应得的精神或经济奖励。伊丽莎白·谢菲尔德(Elisabeth Sheffield)的新小说《仙境》(Ire Land,一个童话)的叙述者,在纽约北部一家酒店的房间里,面对着这种细微差别的缺乏。女性研究教授桑德拉·多恩(Sandra Dorn)和她的性伴侣在一次会议结束后前往“林地天堂”套房,他们发现自己被这个本质上是美国人的重塑所困扰:“也许那张带有迪斯尼森林场景的壁纸有什么令人兴奋的地方,就好像有卡通动物在树林里窥视一样,”她说,同时猜测是什么激发了“潮湿的空洞和刺入的附着物的滑稽游戏”,这种游戏持续了三天,直到水床破裂。尽管多恩的努力很热情,但在这个场合,以及其他场合,她都没能恢复由于将俗气的民间传说同质化而失去的东西,使之成为一个发挥着令人担忧的文化主导作用的行业。无论她是否能摆脱反对她的力量,或者她付出的代价是否太大,这可能会引发一场有趣的讨论,即任何一个人,尤其是一个特定年龄的女人,如何在后现代时代从他们的生活中获得意义。与此同时,谢菲尔德在20世纪末和21世纪初的竞争空间中提供了一个经常令人捧腹,最终令人心碎的潜入。这场嬉闹从科罗拉多州西部开始,跳到纽约市和北部的部分地区,然后来回穿越到(现在)大英帝国的偏远地区,主要集中在女性的身体上——它看起来是什么样子,或者应该是什么样子;谁来控制它,为了什么目的——但是把《愤怒的土地》简化成一个关于性别的故事,就是忽视了它对所谓的二元世界和我们在它之后挣扎的恶性分裂的基本批评。虽然多恩表面上是小说的叙述者和主人公,但《爱尔兰》是一部书信体小说,是一个爱尔兰移民的女儿留下的遗书,她无家可归,可能精神错乱,因为她记录了自己最后的蜕变。她回忆起自己刚成年时是一个“成熟的大疙瘩,充满潜力”,她自己和其他人都称她为“妖婆”、“前卫的婊子”和“老妪”。她的悲惨故事引起了她的通讯员Madmaeve17@gmail.com的冷淡回复,Madmaeve17@gmail.com是一个博客的管理员,也是英国家庭暴力受害者在线支持小组的成员。对这些邮件的评论,可能是多恩最后一个教学职位上的一位同事的作品,并不是对未来不可靠叙述的标准警告,但它经常是诙谐的,充满了多恩对每个人(包括她自己)同样的讽刺语气:“我们在对话中省略了引用,”其中一个注释解释说,因为编辑“似乎在‘说’桑德拉无法识别自己之外的任何外部现实。”对于她来说,除了作为满足自己需求和欲望的手段之外,还有其他人存在吗?”这些报纸的读者是多恩疏远的女儿,麦基万·坎比(McKewan Kambi,简称Kew)。如果小说结尾处所传达的信息可以被归类的话,那么这本书的结构谜题的原因就在于此,而结构谜题支撑着它的道德。在回忆那次导致酒店酒宴的会议时,多恩说那次会议有些……
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引用次数: 0
Capricorn, Venus Descendant: 50 Poems of Pandemos, Karkinos, & Eros by Michael Joyce, and: Light in Its Common Place by Michael Joyce (review) 摩羯座,维纳斯后裔:帕德莫斯,卡尔基诺斯,&;迈克尔·乔伊斯的《厄洛斯》和迈克尔·乔伊斯的《普通地方的光》(书评)
4区 文学 Q4 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/abr.2023.a906510
Daniel T. O'Hara
Reviewed by: Capricorn, Venus Descendant: 50 Poems of Pandemos, Karkinos, & Eros by Michael Joyce, and: Light in Its Common Place by Michael Joyce Daniel T. O'Hara (bio) CAPRICORN, VENUS DESCENDANT: 50 POEMS OF PANDEMOS, KARKINOS, & EROS Michael Joyce Broadstone Books https://www.broadstonebooks.com/shop/p/capricorn-venus-descendant-50-poems-of-pandemos-karkinos-eros 64 pages; Print, $22.50 LIGHT IN ITS COMMON PLACE Michael Joyce Broadstone Books https://www.broadstonebooks.com/shop/p/light-in-its-common-place-poems-by-michael-joyce 96 pages; Print, $22.50 In recent psychoanalytic theory, when revisiting Freud's later speculations on the death drive, the idea of unbinding the tangled bundles of erotic and destructive, even self-destructive impulses (and their memories and fantasies), is a way of talking about what happens in the cases of patients who succumb to their suicidal compulsions. When untangled by analysis, unbound by it, unless there is an object readily available toward which those destructive (or erotic) feelings can be directed, they turn immediately around on the self, with, in the former cases, too often tragic results. Imagine, if you will, the famous fort/da game invented by Freud's grandson Ernst for the times when his mother, Sophia, leaves him alone. Ernst in his crib ties a string to a toy and throws it over the side and reels it back in, saying as he does so what sounds like fort (there) and da (here). For a poet, disinvestment, unbinding impulses of an erotic or a destructive kind, can be a dangerous, delicate process. This is not to claim that Ernst ties the string [End Page 128] around his neck, changes the toy at its end to a heavy weight, and hangs himself in his crib, rather than suffer the periodic losses of his mother's presence. But as Olivia Laing, in The Trip to Echo Spring: On Writers and Drinking (2013), outlines it usefully in her chapter on John Berryman, his disinvestment in his parents, especially his father, informs and shapes his alcoholism definitively throughout his life, sacrificing himself even as his poetry rises to major status, especially in his personal epic, The Dream Songs (1969). Rossella Valdre's Psychoanalytic Reflections on the Freudian Death Drive: In Theory, the Clinic, and Art (2019) is the best guide to this recent theoretic development, which I single out as I find it most useful in reading the poems in Michael Joyce's both important and subtly disturbing volumes. Two poems, one from each of these volumes, can exemplify what I mean. "North Wildwood" is the first poem, from Light in Its Common Place. It adopts the commonplace tone of this volume, and its run-on syntax is typical of Joyce as it paints a beach scene at two a.m. of three brothers observing "a lone crane," feeding "amidst lapping waves," as "false dawn traces a horizon beyond the blackness." The brothers, as they move along the boardwalk under the "bright wand" of the lighthouse, fall silent and disturb two lovers who are whi
书评:摩羯座,金星后裔:50首潘德莫斯,卡尔基诺斯和厄洛斯迈克尔·乔伊斯和:光在它的共同之处(传记)摩羯座,金星后裔:50首潘德莫斯,卡尔基诺斯和厄洛斯迈克尔·乔伊斯布罗德斯通出版社https://www.broadstonebooks.com/shop/p/capricorn-venus-descendant-50-poems-of-pandemos-karkinos-eros 64页;印刷版,22.50美元《寻常之光》Michael Joyce Broadstone Books https://www.broadstonebooks.com/shop/p/light-in-its-common-place-poems-by-michael-joyce 96页;在最近的精神分析理论中,当重新审视弗洛伊德后来对死亡驱动的推测时,解开情欲和破坏性,甚至是自我毁灭冲动(以及它们的记忆和幻想)的纠缠的想法,是一种讨论屈服于自杀冲动的患者所发生的情况的方式。一旦被分析解开,被分析解开,除非有一个现成的对象,让那些破坏性的(或情欲的)感觉可以指向,否则它们会立即转向自我,在前一种情况下,往往会带来悲剧性的结果。想象一下,如果你愿意,弗洛伊德的孙子恩斯特在他母亲索菲亚不打扰他的时候发明的著名的堡垒/da游戏。恩斯特在他的婴儿床里把一根绳子系在一个玩具上,把它扔到一边,然后把它卷回去,一边说着听起来像fort(那里)和da(这里)的声音。对一个诗人来说,撤资,释放情欲或破坏性的冲动,可能是一个危险而微妙的过程。这并不是说恩斯特把绳子系在脖子上,把玩具的一端换成一个重物,然后把自己吊死在婴儿床上,而不是忍受母亲周期性的缺席。但正如奥利维亚·莱恩(Olivia Laing)在《回声泉之旅:作家与饮酒》(2013)一书中关于约翰·贝里曼(John Berryman)的章节中所概括的那样,贝里曼对父母,尤其是父亲的不投资,在他的一生中明确地影响和塑造了他的酗酒,即使在他的诗歌上升到重要地位时,尤其是在他的个人史诗《梦之歌》(1969)中,他也牺牲了自己。罗塞拉·瓦尔德雷(Rossella Valdre)的《对弗洛伊德死亡驱力的精神分析反思:理论上、诊所和艺术》(2019)是这一最新理论发展的最佳指南,我认为它在阅读迈克尔·乔伊斯(Michael Joyce)既重要又微妙令人不安的书中的诗歌时最有用。两首诗,每卷一首,可以举例说明我的意思。《北怀尔德伍德》是第一首诗,出自《普通地方的光》。它采用了这本书的普通语气,流畅的句法是典型的乔伊斯风格,因为它描绘了一个凌晨两点的海滩场景,三个兄弟看着“一只孤独的鹤”,“在拍打的海浪中”觅食,“虚假的黎明在黑暗之外的地平线上留下了痕迹”。兄弟俩沿着灯塔“明亮的魔杖”下的木板路走着,沉默了下来,打扰了两个正在“黑暗的凉亭下”窃窃私语的恋人。第三节也是最后一节尽管简单,却令人难以忘怀;的确,平淡无奇的场景、语言和令人难以忘怀的微妙之处,会让人产生类似的、更壮观的海边景象,比如史蒂文斯在《基韦斯特的秩序观念》中的想象,或者惠特曼在海边的各种崇高启示:在出租屋的门廊上,他们徘徊在没有答案的问题上,但所有这些问题都归结为对我们和我们的孩子将会怎样的各种变化。在城镇的某个地方,有一个警报声,虽然英仙座正处于最高点,但他们看不见流星。夏天的流星雨甚至没有给演讲者或我们一个悲剧的象征性代表,无论是即将到来还是永远不会发生。没有参考,甚至是想象的物体上升到高度,即使下降,只有在远处一些普通的警报器在午夜“穿过城镇”。父亲对孩子和对自己的担忧弥漫在整首诗中,弥漫着一种弥漫的、不断扩大的不安,一种不可避免的普通死亡。爱的死亡…
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引用次数: 0
The Morning Line: A Writer's Odds 《晨线:作家的胜算
4区 文学 Q4 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/abr.2023.a906486
Jay Neugeboren
The Morning LineA Writer's Odds Jay Neugeboren (bio) By the time I was twenty-four years old, when I sold my first short story to the now defunct Colorado Review for ten dollars, I had accumulated, by my count, 576 rejections. I had also written seven unpublished novels. One cold winter morning, about six months before I received the good news from Colorado Review, and after a particularly disheartening series of rejections, I decided to wallpaper my one-room flat in Bloomington, Indiana, with my rejection slips. I read through them and sorted them out—the form letters to one side, the personal notes to the other—and arranged the slips and letters in stacks by size and color, after which I began taping and stapling them to the wall directly above my desk. In some perverse way, I believed these pieces of paper would prove to me that I was what I doubted most of all: a real writer. I would create a dazzling, ingeniously quilted patchwork made up of the words of those who were resisting me, and by having their words in front of me while I was writing, I would do them battle. I'll show the bastards! I screamed silently. I'll show them by writing stories and novels whose brilliance and power will be undeniable, and someday, when my work is published and praised, and these same editors, publishers, and magazines come around to solicit my fiction . . . To my surprise—I was, as ever, at least as naive as I was persistent—it took less than an hour of taping and stapling before I found myself falling into the blackest of depressions. I took all the rejection slips down and put them in the bottom drawer of my desk, and I brooded on my nonexistent literary career: I would never be published, and—an inevitable consequence—I would never be happy again. I did not, however, take down two sheets of paper that had been on the wall before my antic impulse took over—one that contained a quote by George Gissing I read each morning to encourage me to stay the course, and one on which, to keep track of submissions, I listed where my various books, stories, and articles were, and when I had sent them out. Then, one morning not long after I'd gotten out of the wallpapering business, when I was typing up a fresh list of what I had out on submission, and [End Page 18] after I'd typed the title of my most recently completed novel, the name of the publisher I'd sent it to, and the date on which I'd sent it out, I hit the tab key, let the cartridge slide to the left, and typed in odds—9,999 to 1. Then I typed in odds for each item, and when I got to the bottom of the page, under the column in which I'd posted odds, I listed a Best Bet, Long Shot, Hopeful, Sleeper, and Daily Double. To the left of these selections, in order to keep a running score of how my work was faring in the world, I typed in the words "THEM" vs. "US." I've kept a scoreboard on a wall near my desk for the sixty years that have passed since then, and though the odds can fluctuate wildly from day to day, de
《晨报》作家的胜算杰伊·纽格博伦我24岁时,把我的第一篇短篇小说以10美元的价格卖给了现已停刊的《科罗拉多评论》,据我统计,我已经收到了576封退稿信。我还写了七本未出版的小说。一个寒冷的冬天早晨,大约在我收到《科罗拉多评论》的好消息六个月前,在经历了一系列特别令人沮丧的拒绝之后,我决定在印第安纳州布卢明顿的一居室公寓贴上我的拒绝信。我通读了一遍,把它们分门别类——公文放在一边,个人笔记放在另一边——然后把纸条和信件按大小和颜色摞起来,然后开始用胶带把它们钉在桌子正上方的墙上。以某种反常的方式,我相信这些纸片会向我证明我是我最怀疑的:一个真正的作家。我要用那些反对我的人的话创作出一幅令人眼花缭乱的、巧妙的绗缝作品,在我写作的时候,把他们的话放在我面前,我要和他们战斗。我要让那些混蛋看看!我默默地尖叫着。我会通过写故事和小说来展示他们,这些故事和小说的才华和力量将是不可否认的,有一天,当我的作品出版并受到赞扬时,这些编辑、出版商和杂志会来征求我的小说……令我吃惊的是——我和以前一样,至少和我一样的天真和执着——用了不到一个小时的时间,我就发现自己陷入了最黑暗的抑郁之中。我把所有的退稿信都拿了下来,放在书桌最下面的抽屉里,我沉思着我那不存在的文学生涯:我再也不会出版了,而且——一个不可避免的后果——我再也不会快乐了。然而,我没有把挂在墙上的两张纸取下来,这两张纸是在我的古怪冲动占据之前贴在墙上的。一张纸上写着乔治·吉辛的一段话,我每天早上都要读,鼓励我坚持下去。另一张纸上,我列出了我的各种书籍、故事和文章在哪里,以及我什么时候把它们发出去的。然后,在我离开墙纸行业后不久的一个早晨,当我正在输入一份我提交的新清单时,[结束第18页]在我输入了我最近完成的小说的标题,我寄给它的出版商的名字,以及我寄出去的日期之后,我按下tab键,让墨盒滑动到左边,然后输入几率:9999比1。然后我输入每个项目的赔率,当我翻到页面底部,在我张贴赔率的那一栏下,我列出了“最佳赌注”、“可能性很小”、“希望”、“卧铺”和“每日双倍”。在这些选择的左边,为了保持我的作品在世界上的运行分数,我输入了“他们”vs。“我们”。我保持一个记分牌书桌附近墙上的60年过去了之后,虽然几率可以从每天剧烈波动,这主要取决于裁判人员的清晨的心情,故事,散文,和文章通常出去在500年和1000年之间,诗歌约为2500比1,非小说书籍约为5000比1,小说约为7500比1,剧本约为100000比1,和电影版权出版小说超过一百万比1。有好几次,出于精明赌徒的本能,我突然跳出了两美元的界限,仿佛是走到了一百美元的窗口,把一篇故事或小说(有时还有新标题)寄给发行量很大的杂志(《大西洋月刊》、《时尚先生》、《GQ》)或主流出版商(霍尔特、威廉·莫罗),让我的赌徒……
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引用次数: 0
Carrying on in Cuneiform: An Interview with Kyle Schlesinger 用楔形文字继续:对凯尔·施莱辛格的采访
4区 文学 Q4 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/abr.2023.a906517
Charles Alexander
Carrying on in CuneiformAn Interview with Kyle Schlesinger Charles Alexander (bio) In previous columns I have explored some past practitioners of poetry and the printing and publishing arts, and wanted, now, to turn attention to some things happening at present, among printers, poets, and bookmakers, beginning with the profoundly thoughtful and innovative practice of the proprietor of Cuneiform Press, Kyle Schlesinger. Schlesinger has worked with poets and artists including Jim Dine, Gil Ott, Alistair Johnston, Trevor Winkfield, Ron Padgett, Johanna Drucker, Lisa Rogal, and many more. By "has worked with" I mean a range of practices, but mostly pushing toward, and often becoming, full collaborations. In his poetry, too, he has tended to collaborate with others, though his individual volumes, such as A New Kind of Country (Chax 2022), show his decidedly individual, independent, and bold practices in the arts of the word. His version/vision of the arts (and life) embodies uncertainty and poses questions. The last stanza of the title poem reads: Motion as a verbSound not a wordLike wild jasmineA long way hereWhich way is AmericaSound not a wordWhich way is America I posted a set of questions to Schlesinger about his work and about inhabiting the roles of poet, printer, and publisher. Or, in truth, I sent these questions to him and asked him to simply "hang out" in their spaces, and while doing so, write something in response. He did that, and more. Here are those questions and his responses. [End Page 158] 1. Metal, paper, ink—what do these elements have to do with your work, and with how you think about printing? Do they creep into your poetry, too? Metal, paper, and ink are the bedrock of civilization as we know it. Without the printing press, literacy would still be a privilege of the aristocracy alone. It is easy to forget that just a few hundred years ago a book was a rare, valuable, mysterious object. As a reader, writer, and printer, I am grateful to be a small part of that glorious tradition. Of course I've never been one to adhere to any particular purist lineage, nor am I interested in period pieces per se, but there is a reverence for words, materials, and their construction ingrained in me. As a poet I have an insatiable curiosity about the materials of writing, the embodiment of ideas. I'm interested in the tools poets used, artifacts and artifice. As a scholar, I need history to anchor literary theory, "no ideas but in things," like Williams said. The practice of typography taught me an economy of language in my poems, which I get from Creeley and Dickinson as well. When I read a poem, I want to know all about the poet, printer, papermaker, artist, typographer, publisher, et cetera, to see the book as a unique form of collaboration, a sum far greater than a disembodied text. 2. I think you are self-taught as a printer/bookmaker. Is that true? Can you talk about your beginnings? What sparked you? What did you have in mind? What surprise
在之前的专栏中,我探讨了一些过去的诗歌从业者和印刷出版艺术,现在,我想把注意力转向目前发生在印刷商、诗人和博彩商之间的一些事情,首先是楔形文字出版社老板凯尔·施莱辛格(Kyle Schlesinger)深思熟虑和创新的实践。施莱辛格曾与诗人和艺术家合作,包括吉姆·丁、吉尔·奥特、阿利斯泰尔·约翰斯顿、特雷弗·温克菲尔德、罗恩·帕吉特、约翰娜·德鲁克、丽莎·罗加尔等。我所说的“曾与之合作”是指一系列的实践,但主要是推动并经常成为完全的合作。在他的诗歌中,他也倾向于与他人合作,尽管他的个人作品,如《新型国家》(Chax 2022),显示了他在世界艺术方面坚定的个人、独立和大胆的实践。他对艺术(和生活)的看法体现了不确定性,并提出了问题。标题诗的最后一节是这样写的:动作是一个词,声音不是一个词,就像野茉莉一样。在这里还有很长的路要走。哪条路是美国?或者,事实上,我把这些问题发给他,让他在他们的空间里“闲逛”一下,同时写点什么作为回应。他做到了,而且做得更多。以下是这些问题和他的回答。[End Page 158]金属、纸张、油墨——这些元素和你的作品有什么关系,和你对印刷的看法有什么关系?它们也会潜入你的诗里吗?正如我们所知,金属、纸和墨水是文明的基石。如果没有印刷机,识字仍将是贵族独有的特权。人们很容易忘记,就在几百年前,书还是一种稀有、珍贵、神秘的东西。作为一名读者、作家和印刷者,我很感激能成为这一光荣传统的一小部分。当然,我从来都不是一个坚持任何特定的纯粹主义血统的人,我对时代作品本身也不感兴趣,但我对文字、材料和它们的结构有着根深蒂固的敬畏。作为一个诗人,我对写作的材料和思想的体现有着永不满足的好奇心。我对诗人使用的工具、手工艺品和技巧感兴趣。作为一名学者,我需要历史来支撑文学理论,正如威廉姆斯所说,“没有思想,只有事物”。排版的实践教会了我在诗歌中节约语言,这也是我从克里利和狄金森那里学来的。当我读一首诗的时候,我想了解诗人、印刷工、造纸工人、艺术家、印刷工、出版商等等的一切,把这本书看作是一种独特的合作形式,一种远比没有实体的文本更伟大的总和。2. 我认为你是一个自学成才的印刷商/庄家。这是真的吗?你能谈谈你的开始吗?是什么激发了你?你有什么想法?什么让你吃惊?是也不是。我从来没有接受过任何正式的书籍制作指导,但我从社区中学到了很多东西,我把自己制作的书寄给了我崇拜的人,比如你,并试图收集任何可能的建议。早期,像约翰娜·德鲁克、保罗·罗曼、菲尔·加洛、史蒂夫·克莱、特里·贝朗格、沃尔特·哈马迪、克利夫顿·米多尔、凯西·沃克普等人会读我的书,并经常向我提出建设性的批评。这并不是说他们对这本书有什么统一的看法,因为他们都来自不同的思想流派,但他们的鼓励和指示,“消除印象”或“收紧你的版式”或“尝试使用平版印刷墨水”是非常有益和慷慨的。我在90年代开始印刷,那时我得到了我的第一个电子邮件地址,所以这是一个有趣的技术融合。个人电脑(后来演变成平板电脑和智能手机)对我们所知的读写能力产生了不可弥补的影响,有些人担心书会彻底消亡——没有图书馆,只是……
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引用次数: 0
Atlantis, an Autoanthropology by Nathaniel Tarn (review) 亚特兰提斯,自我人类学作者:纳撒尼尔·塔恩(书评)
4区 文学 Q4 Arts and Humanities Pub Date : 2023-06-01 DOI: 10.1353/abr.2023.a906506
Norman Fischer
Reviewed by: Atlantis, an Autoanthropology by Nathaniel Tarn Norman Fischer (bio) ATLANTIS, AN AUTOANTHROPOLOGY Nathaniel Tarn Duke University Press https://www.dukeupress.edu/atlantis-an-autoanthropology 344 pages; Print, $25.95 Wikipedia tells me this about "anthropology": Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including past human species. Social anthropology studies patterns of behavior, while cultural anthropology studies cultural meaning, including norms and values. Nathaniel Tarn is an anthropologist who is and has always been a poet. The facts of his biography make him an exemplary subject for anthropological study. He was born in France in 1928 to parents whose Jewish roots were Lithuanian and Ukrainian. The family moved to Belgium and then to England during World War II, where Tarn was educated and began his early writing. In 1970 he immigrated to United States, where he became a post-sixties American poet, active in the aesthetic movements of the period. All of which make him an unusual figure, spanning several cultures and time frames, from whose experience much can be learned. Still active at ninety-four, with two poetry titles published within the last few years, Tarn has been restlessly given to prodigious world travel. He has visited every continent, and lived for lengthy periods of time in Asia and Latin America, sites of his important anthropological work of the 1950s. All in all a rather astonishing life, and one whose recounting is bound to be of interest. Tarn's latest book, Atlantis, an Autoanthropology is such a recounting. As the title indicates, it proposes itself not as memoir or autobiography but rather [End Page 110] as a work of anthropology. And the ways in which the text, because of this, differs from memoir or autobiography are what make it particularly interesting. Tarn's intent, evidently, is not to tell us about himself, though he does do that: it's to study himself through the accumulation of data. While Tarn's book is honestly and intensely self-reflective, it is at the same time a rather exhaustive and even possibly objective recitation of the relevant facts in the cultural history of the times in which he has lived. Contemporary anthropologists understand that they can't feign objectivity—they must reveal who they are, their prejudices and biases, as context for their reportage. So for Tarn's study of Tarn, Tarn must reveal his character. He is, as he writes, a cranky arachnophobe, a childhood bed-wetter who grows up to develop an unusually loud voice, which, he tells us, he uses to demand of travel agents, bureaucrats, and hotel clerks services he ought to be getting and isn't. He is a person given to depression and possible bipolar syndrome, and may be subject to a bit of OCD. The child of overbearing bourgeois parents who insisted that he get a serious career in order to raise a fam
书评:Atlantis, an Autoanthropology by Nathaniel Tarn Norman Fischer(传记)Atlantis, an Autoanthropology Nathaniel Tarn杜克大学出版社https://www.dukeupress.edu/atlantis-an-autoanthropology 344页;关于“人类学”,维基百科这样告诉我:人类学是一门研究人类的科学,涉及人类行为、人类生物学、文化、社会和语言学,包括过去和现在的人类物种。社会人类学研究行为模式,而文化人类学研究文化意义,包括规范和价值观。纳撒尼尔·塔恩是一位人类学家,他一直是一位诗人。他的传记事实使他成为人类学研究的典范。1928年,他出生于法国,父母的犹太血统是立陶宛和乌克兰人。第二次世界大战期间,他们全家搬到了比利时,然后搬到了英国,在那里塔恩接受了教育,并开始了他的早期写作。1970年,他移民美国,成为一名60后美国诗人,活跃于这一时期的美学运动。所有这些都使他成为一个不同寻常的人物,跨越了不同的文化和时间框架,从他的经历中可以学到很多东西。94岁高龄仍然活跃,在过去几年中出版了两部诗集,Tarn一直孜孜不倦地进行着惊人的世界旅行。他走遍了每一个大洲,并在亚洲和拉丁美洲生活了很长一段时间,这是他20世纪50年代重要的人类学工作的地点。总而言之,这是一段相当惊人的生活,叙述起来一定会很有趣。塔恩的最新著作《亚特兰蒂斯,一个自我人类学》就是这样一种叙述。正如书名所示,它并没有将自己定位为回忆录或自传,而是一部人类学著作。因此,这些文本与回忆录或自传的不同之处使其变得特别有趣。显然,塔恩的意图不是告诉我们关于他自己的事情,尽管他确实是这样做的:他是在通过数据的积累来研究自己。虽然Tarn的书是诚实而强烈的自我反思,但同时它也是对他所生活的时代文化历史中相关事实的详尽甚至可能客观的叙述。当代人类学家明白,他们不能假装客观——他们必须揭示他们是谁,他们的偏见和偏见,作为他们报告文学的背景。所以对于Tarn的研究,Tarn必须揭示他的性格。正如他在书中所写的,他是一个古怪的蜘蛛恐惧症患者,小时候尿床,长大后声音异常响亮,他告诉我们,他曾经要求旅行社、官僚和酒店职员提供他应该得到但没有得到的服务。他患有抑郁症,可能患有双相情感障碍综合症,可能还有一点强迫症。作为专横的资产阶级父母的孩子,他们坚持要他从事一份正经的职业,以养家糊口。他拒绝了,没有离开,并被这种关系阻碍了几十年。(有趣的是,尽管他愿意以一种近乎临床的方式自我表露,但他并没有谈论他的婚姻和关系。正如他写的那样,这是为了确保他的情人和妻子的隐私。)亚特兰蒂斯:一个不存在的地方,或者以前存在过的地方,现在已经消失了,可能会在某个神话般的未来重新出现。亚特兰蒂斯是真实的还是不真实的?这个人类学研究的对象,一个纳撒尼尔·塔恩,是真实的还是不真实的?这是一本冗长、雄辩、内容丰富的书,其结构相当惊人。这本书从1972年左右开始,以塔恩童年和一生的大量日记为基础,似乎多年来一直在写作、修改和扩充,直到现在,所以当你阅读时,你经常会惊讶地发现,时间框架是不确定的——你读的是20世纪50年代的文字,70年代修订的,还是几十年后的,然后在现在的情况下进一步评论?塔恩,作为这项研究的对象,通常被称为“塔恩”,或者“我们的学生”,或者“我们的人类学家”,在很多地方的文本……
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