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COVID-19: Between Panic, Racism and Social Change COVID-19:在恐慌、种族主义和社会变革之间
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1972602
Omar Moumni
Abstract The emergence of the novel coronavirus has led to panic, vulnerability and racism all over the world. This paper traces the roots and routes of the different faces and facets of such responses and explores their impact on individual and collective behaviour. It focuses on the un/ethics of self-care and collective care and the impacts these responses have had on Moroccan society. It argues that the pandemic pushed individuals to behave ‘globally’ against local and cultural norms, demonstrating new societal behaviour that is based on avarice, self-interest and self-care.
摘要新型冠状病毒的出现导致了世界各地的恐慌、脆弱和种族主义。本文追溯了这种反应的不同面和方面的根源和途径,并探讨了它们对个人和集体行为的影响。它侧重于自我护理和集体护理的联合国/道德,以及这些应对措施对摩洛哥社会的影响。它认为,疫情迫使个人在“全球”范围内违反当地和文化规范,表现出基于贪婪、利己和自我照顾的新社会行为。
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引用次数: 2
Two Poems by Phelelani Makhanya Phelelani Makhanya的两首诗
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969123
Phelelani Makhanya
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引用次数: 0
Active Thumbs, Confined Bodies: Eluding the ‘Insect’ in Times of the Plague 活动的拇指,封闭的身体:瘟疫时期的“昆虫”
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1972599
M. D. El Maarouf, Taieb Belghazi, Ute Fendler
This paper examines games during the COVID-19 pandemic as ontological barriers or barzakhs (singular: barzakh). The traditional meaning of barrier as separation is coupled with the Greek meaning of play as Poiesis (which may also be understood as describing acts of creation). We expand the semantics of ‘barrier’ so as to describe pandemic phenomena that exist at the points at which opposites meet: synthetic game and the world of real game; the infected and the healthy; the player and the character being played; life and death. Our perception of both home and the exterior world has changed significantly in the time of the plague. At-home gaming, far from signalling our modern confinement, enables moments in which we may challenge our imprisonment. To bring this idea home, we deploy barzakh as a moral imperative, a site of both necessary isolation and opportunities of engagement, proof of our need for both interaction and distance, a place for the enactment of our knowing and strategic waiting in relation to the pandemic. Through the term, we theorize the link between barrier and other similar categorical divides (distances, masks, gloves, borders and quarantines) which we activate during lockdown to work through our puzzlement, win the social game of civil goodness and to downplay, and ultimately survive, the pandemic of our times.
本文将新冠肺炎大流行期间的游戏视为本体论障碍或barzakhs(单数:barzakh)。障碍作为分离的传统含义与游戏作为普瓦西斯的希腊含义相结合(也可以理解为描述创造行为)。我们扩展了“屏障”的语义,以描述存在于对立相遇点的流行病现象:合成游戏和真实游戏的世界;感染者和健康者;玩家和所扮演的角色;生与死。在瘟疫期间,我们对家和外部世界的看法都发生了重大变化。在家玩游戏,远不是我们现代禁闭的信号,而是我们可以挑战禁闭的时刻。为了将这一想法带回家,我们将巴尔扎克作为一种道德义务,一个既有必要隔离又有参与机会的地方,证明我们需要互动和距离,一个制定我们对疫情的认知和战略等待的地方。通过这个术语,我们将障碍与其他类似的分类划分(距离、口罩、手套、边界和隔离)之间的联系理论化,我们在封锁期间激活这些分类划分,以克服困惑,赢得公民善意的社会游戏,淡化并最终度过我们时代的大流行病。
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引用次数: 1
The Plague Years: An Introduction 瘟疫年代:导言
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969092
M. Titlestad, G. Musila, Karl van Wyk
This is not the apocalypse. While some of the customary signs are there – deserted streets, masks and hazmat suits, empty supermarket shelves, hospitals and morgues overflowing – the four horsemen are not gathering at the horizon. Yet the pervasive register in reportage and on social media over the last two years has been biblical, as if eschatology dictates that we conceive of the COVID-19 pandemic as, paradoxically, an iteration of the last days. Without making the routine observation that the apocalypse is never now but always deferred, we might wonder why apocalypticism is the default script in relation to immanent disasters and future imaginaries. Until recently, we largely lacked a lexicon and grammar for global contagion, its social and political consequences and its possible containment. Bubonic plague and even Spanish flu are too remote to be serviceable in this respect and, anyway, our epidemiological knowledge has meant that our experience of COVID-19 has been distinct from historical pandemics. HIV, the cause of one of our most recent pandemics, could have been comparable were it not for the medical developments of ARV therapy, which, in many cases, has turned the disease into a chronic illness. It has also proved less likely to mutate than coronaviruses. It is glib and unethical to suggest that this absence amounts to a ‘crisis of representation,’ for the only real ‘crises’ are infection, death and bereavement, in comparison with which the struggle to come to terms with the coronavirus and its effects is at least secondary. Yet, the humanities must concern itself with representation: how the virus, its spread and its effects have been inscribed and understood existentially and mobilized politically. It is too brazen to suggest that the world will never be the same again because the pandemic has only exacerbated existing dynamics: it has fuelled populism, reinforced capitalism and increased the reach of hedge fund managers and others who profit off risk. And climate change – despite a short-lived lull in carbon emissions and a brief flourishing of wildlife in empty cities – is only becoming more evident in its effects and its outcomes increasingly predictable. Much has remained the same. But even as humanity marches unwaveringly (even triumphantly) towards its own destruction, we can acknowledge that representation is integral to both understanding and mobilization, even if not constitutive. It is in this that the current volume coheres: how has COVID-19 entered discourses; on what archives have we drawn in
这不是世界末日。虽然那里有一些常见的标志——废弃的街道、口罩和防护服、空荡荡的超市货架、医院和停尸房人满为患——但四名骑手并没有聚集在地平线上。然而,过去两年来,报告文学和社交媒体上无处不在的记录是圣经,就好像末世论表明,我们认为新冠肺炎大流行是过去几天的一次迭代,矛盾的是。如果不进行日常观察,即世界末日从来没有发生过,而是总是被推迟,我们可能会想,为什么世界末日主义是与内在灾难和未来想象相关的默认剧本。直到最近,我们在很大程度上还缺乏关于全球传染、其社会和政治后果以及可能的遏制的词汇和语法。Bubonic瘟疫甚至西班牙流感在这方面都太遥远了,不适用。无论如何,我们的流行病学知识意味着我们对新冠肺炎的经历与历史上的大流行不同。艾滋病毒是我们最近一次流行病的原因,如果不是因为抗逆转录病毒治疗的医学发展,它本可以与之相媲美,在许多情况下,这种治疗已经将疾病变成了一种慢性病。事实证明,与冠状病毒相比,它变异的可能性更小。认为这种缺席相当于“代表性危机”是油嘴滑舌和不道德的,因为唯一真正的“危机”是感染、死亡和丧亲之痛,与之相比,应对冠状病毒及其影响的斗争至少是次要的。然而,人文学科必须关注代表性:病毒、其传播及其影响是如何在存在中被记录和理解的,以及如何在政治上被动员起来的。认为世界将不再是原来的样子太厚颜无耻了,因为疫情只会加剧现有的动态:它助长了民粹主义,强化了资本主义,增加了对冲基金经理和其他从风险中获利的人的影响力。气候变化——尽管碳排放短暂减少,野生动物在空城中短暂繁殖——但其影响和结果越来越明显,越来越可预测。大部分情况保持不变。但是,即使人类坚定不移地(甚至胜利地)走向毁灭,我们也可以承认,代表性是理解和动员不可或缺的,即使不是组成性的。正是在这一点上,本卷连贯一致:新冠肺炎是如何进入话语的;关于我们查阅了哪些档案
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引用次数: 0
Dust Explodes for All to See: Narrating the Actual in a Time of Continuous Disaster 尘埃爆炸让所有人都能看到:讲述灾难持续时期的真实情况
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969115
Kyle Allan
On 31 December 2019, scientists announced to the world the discovery of a new strain of coronavirus, COVID-19, in the city of Wuhan, China. COVID-19 soon spread globally, and by March had been declared a pandemic by the World Health Organization. In that same month, South Africa began a nationwide lockdown, which was divided into various stages, implemented according to the severity of the pandemic and its potential to cause extreme and rapid loss of life, particularly among South Africa’s vulnerable populations. The impact of COVID-19 further exposed all the wounds and ruptures within contemporary society. Using the poetry of Mxolisi Nyezwa and Angifi Dladla as an analytical lens, this article critiques the distinction between a recognized state of disaster and the everyday state of violence in which the marginalized live and argues that the precarious are living in a state of continuous disaster. It recognizes the vitality and power of critique through literature that engages with the actuality of the present moment. Furthermore, it foregrounds the term ‘the actual’ as preferable to ‘the real’ or ‘reality,’ framed as those terms are by realist epistemologies and the heroic materialism of real capitalism.
2019年12月31日,科学家向全世界宣布,在中国武汉市发现了一种新的冠状病毒——COVID-19。COVID-19很快在全球蔓延,到3月份,世界卫生组织宣布其为大流行。同月,南非开始在全国范围内实施封锁,根据疫情的严重程度及其可能造成的极端和迅速的生命损失,特别是在南非的弱势群体中,实施封锁分为不同阶段。新冠肺炎疫情的冲击进一步暴露了当代社会的所有创伤和裂痕。本文以Mxolisi Nyezwa和Angifi Dladla的诗歌为分析视角,批判公认的灾难状态和边缘化生活的日常暴力状态之间的区别,并认为不稳定的人生活在持续的灾难状态中。它认识到通过文学批判的活力和力量,它与当下的现实联系在一起。此外,它强调“实际”一词比“真实”或“现实”更可取,因为这些术语是由现实主义认识论和现实资本主义的英雄唯物主义所构成的。
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引用次数: 2
Some Speculative Musings on COVID-19 Affectivity, Raymond Williams’ ‘Structure of Feeling’ and Zadie Smith’s Intimations 对COVID-19“情感”的一些思辨,雷蒙德·威廉姆斯的“感觉结构”和扎迪·史密斯的“暗示”
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969125
R. Frenkel
Abstract Zadie Smith’s Intimations: Six Essays (2020) is a partial history of affectivity of the present, which I am speculatively positioning as a type of transnational archive of privileged pandemic-circumscribed life. Raymond Williams’ work on a ‘structure of feeling’ is useful here to understand new patterns of experience that have emerged during this pandemic. Williams uses the phrase a ‘structure of feeling’ to distinguish between formally held beliefs or ideologies, and meanings and values as they are lived and felt in relation to those beliefs or ideologies. Theories of emotion, atmosphere and feeling broadly correspond to Williams’s correlation of material, social and affective structures. Smith can help us theorize emergent affectivity from inside a pandemic-strained world through the narration of the ambiguous operational logic that her essays describe. She has created a continuum made up of affective normativities and transformative affectivities on either end, with her essays tracing the rhythms of privileged life across locales, to help us understand pandemic inspired change.
扎迪·史密斯的《暗示:六篇随笔》(2020)是一部关于当下情感的部分历史,我推测它是一种跨国档案,记录了受流行病限制的特权生活。雷蒙德·威廉姆斯(Raymond Williams)关于“感觉结构”的研究有助于理解此次大流行期间出现的新体验模式。威廉姆斯使用“感觉结构”这个短语来区分正式持有的信仰或意识形态,以及与这些信仰或意识形态相关的生活和感受的意义和价值观。情绪、氛围和感觉理论与Williams关于物质、社会和情感结构的关联理论大体一致。通过对她的文章中所描述的模棱两可的操作逻辑的叙述,史密斯可以帮助我们从一个流行病紧张的世界中将紧急情感理论化。她创造了一个由情感规范和变革情感两端组成的连续体,她的文章追踪了不同地区特权生活的节奏,以帮助我们理解流行病引发的变化。
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引用次数: 1
Towards a Poetics of Disaster: Chinese Poetry in Combatting COVID-19 走向灾难的诗学——抗击新冠肺炎的中国诗歌
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969098
Yanbin Kang
Abstract China’s campaign against the COVID-19 epidemic has triggered an upsurge in literary creation and animated discussions on writing about disaster. This essay explores the emergence of a disaster poetics in the COVID-19 war which considers poetry as revelatory, ameliorative and cathartic in both personal and national terms. This strand of poetry, which blends humanism, philosophical exploration, and a skeptical impulse, reexamines the isolated state of being, resists glorification, concerns individual lives and redefines heroism as quiet courage, love and compassion in despair among ordinary people, displaying a Chinese forbearance, wisdom and wry humor in facing grim reality. These poetic voices register admirable artistic courage, spiritual depth, self-critical reflection and stylistic ingenuity.
中国的抗疫运动引发了文学创作的热潮,也引发了关于灾难写作的热烈讨论。本文探讨了在COVID-19战争中出现的灾难诗学,它认为诗歌在个人和国家方面都具有启示性、改良性和宣泄性。这一系列诗歌融合了人文主义、哲学探索和怀疑的冲动,重新审视了孤立的存在状态,抵制美化,关注个人生活,将英雄主义重新定义为普通人在绝望中安静的勇气、爱和同情,在面对严峻的现实时表现出一种中国式的隐忍、智慧和苦笑。这些诗意的声音表现出令人钦佩的艺术勇气、精神深度、自我批判的反思和风格上的独创性。
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引用次数: 0
Masked Masterpieces: in R≡lational Folds 蒙面杰作:在R中≡关系折叠
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969093
Sally‐Ann Murray
This paper creatively re-thinks Masked Masterpieces, a COVID-19 public art fundraising initiative for financially at-risk students, organized by Stellenbosch University (SU) and underwritten by donors. The project features five portraits by famous South African artists, re-purposed with protective masks, and installed in large-scale reproductions around Stellenbosch town. In the paper, Masked Masterpieces serves as a generative critical prompt: not for a simplistic ‘unmasking,’ but for a female scholar’s process of thinking through ‘the fold,’ an ‘en/folding’ engagement that turns and returns, erratically reviewing difficult, overlapping subjects linked to masking and mastery. In exploring both the substance and the shape of my thought process, I draw loose inspiration from innovations in mixed-materials structural design, where ‘folded surfaces … respond to spatial inquiries by transforming not into aggregates of fragments but into catalytically interconnected elements’ (Vyzoviti and Sotiriou 524).
本文创造性地重新思考了蒙面杰作,这是一项由斯坦伦博斯大学(SU)组织并由捐赠者赞助的针对经济困难学生的COVID-19公共艺术筹款活动。该项目以南非著名艺术家的五幅肖像为特色,重新使用防护面具,并在Stellenbosch镇周围进行大规模复制。在论文中,《蒙面的杰作》作为一种生成性的批判性提示:不是为了简单的“揭开面具”,而是为了一位女性学者通过“折叠”和“折叠”的参与进行思考的过程,这种参与转向和回归,不规律地回顾与面具和掌握相关的困难、重叠的主题。在探索我的思想过程的物质和形状的过程中,我从混合材料结构设计的创新中获得了松散的灵感,其中“折叠的表面……通过不转化为碎片的集合体,而是转化为催化相互连接的元素来响应空间探索”(Vyzoviti和Sotiriou 524)。
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引用次数: 0
Plague and Cultural Panic: Edgar Allan Poe’s ‘The Masque of the Red Death’ 瘟疫与文化恐慌:爱伦·坡的《红色死亡的面具》
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969096
L. Wright
Abstract Poe’s ‘The Masque of the Red Death’ turns on the paradox of a privileged elite succumbing to a plague that is ravaging society at large, and from which they believe themselves completely protected. The horror of the story consists not in the devastation of external society – that is taken for granted – but in the abject failure of the elite’s supposedly impregnable defences, their faith in which is exposed by the ‘Red Death’ as utterly delusory. ‘Put not your trust in Princes’ (Ps. 146.3) takes on an entirely new meaning.
爱伦·坡的《红死病的假面》揭示了一个悖论:一群特权精英屈服于一场席卷整个社会的瘟疫,他们认为自己完全免受了这场瘟疫的侵害。这个故事的恐怖之处不在于外部社会的破坏——这被认为是理所当然的——而是在于精英们所谓坚不可摧的防御的可悲失败,他们对这种防御的信念被“红死病”暴露为完全的妄想。“不要信赖王子”(诗篇146.3)有了全新的含义。
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引用次数: 0
Re-imagining a New Normal: COVID-19 Pandemic and the Changing Face of Social Interaction 重新想象新常态:COVID-19大流行和社会互动面貌的变化
IF 0.2 4区 文学 Q1 Arts and Humanities Pub Date : 2021-01-02 DOI: 10.1080/00138398.2021.1969128
Josiah Nyanda
Future communities have been imagined. When such communities confront us, we respond not by imagining but re-imagining the emerging communities so that we can cope with the new reality. But are there new realities, or is what we imagine as new a case and curse of historical recurrence? The COVID-19 pandemic has disrupted communities as we have known them. Disruptions enable transformation through creativity. Disruptions introduce a semblance of newness that requires new ways of doing, seeing, reading and telling reality. This paper discusses how, in the face of global lockdown, quarantine and social distancing rules – the new normal ‒ the creative impulse of humans has responded and adapted to COVID-19 pandemic-induced change.
未来的社区已经被想象出来了。当这些社区面对我们时,我们的反应不是想象,而是重新想象新兴社区,以便我们能够应对新的现实。但是,是否存在新的现实,或者我们所想象的新情况是历史重演的案例和诅咒?新冠肺炎大流行扰乱了我们所知道的社区。颠覆通过创造力实现变革。颠覆带来了一种新的表象,需要新的方式来做、看、读和讲述现实。本文讨论了面对全球封锁、隔离和保持社交距离的规定——新常态——人类的创造性冲动是如何应对和适应新冠肺炎大流行引发的变化的。
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引用次数: 0
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