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"The Nomad of the Naked Body": The Trans-corporeal Ecopoetics of Sunwoo Kim “赤裸的游牧民”:金善宇的跨肉体生态学
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2022-04-24 DOI: 10.13185/kk2022.003818
W. Na
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引用次数: 0
Corpus Interruptus: An Introduction to the Forum Kritika on Theorizing Corporeality in the Climate Change Era 语料中断:气候变化时代物质性理论化克里提卡论坛简介
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2022-04-24 DOI: 10.13185/kk2022.003812
S. Estok
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引用次数: 0
Corporeality, Genetic Technology, and Climate Change in Margaret Atwood’s The Year of the Flood 玛格丽特·阿特伍德《洪水之年》中的物质性、基因技术和气候变化
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2022-04-24 DOI: 10.13185/kk2022.003814
Y. Na
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引用次数: 0
Moments of Truth and Lyrical Musings on Goa's Traumatic Process of Decolonization: A Reading of Surya and Monsoon by Vimala Devi 关于果阿非殖民化创伤过程的真实时刻和抒情思考:维玛拉·德维的《苏里亚和季风》解读
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2022-04-24 DOI: 10.13185/kk2022.003825
C. Na
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引用次数: 0
Architecture, Nationalism, and the Fleeting Heyday of the Goan Temple 建筑、民族主义和果阿神庙短暂的全盛时期
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2022-04-24 DOI: 10.13185/kk2022.003823
A. Na
This essay about the changing architecture of Brahmanical shrines in Goa uses archival images to argue that the period from the mid- nineteenth century to the first decades of the twentieth was the heyday of the Goan temple, an architectural type of pronounced heterogeneity. A significant number of temples were rebuilt at this time into this form, along with the definitive establishment of a vocabulary that drew from the European Renaissance and Baroque, as well as the Deccan Sultanates and the Mughals. These developments happened against a backdrop of the rising influence of the dominant Brahmanical castes of Goa, especially the Saraswats. Not only was the control of most temples now formally in their hands, this was also a time when these castes, long the pillars of the Estado da Índia, were consolidating their forces and finding new opportunities for employment and prosperity. These were all surely connected to the propagation of a new and cosmopolitan architecture that reflected their wealth, influence, modern-ness, and also Goan-ness. But by the 1940s, Indian nationalism was in the air, especially amongst these elites, and their temples were found to fall short of the new mood. The result was to reject Europe and embrace the Indo-Saracenic, the ‘local’ style popular in British India. Thus began the demise of the Goan temple, which would accelerate after the Indian annexation of Goa in 1961.The cosmopolitan architecture that had once flaunted the success and worldliness of its Goan patrons had now become an embarrassment. This essay is about the changing architecture of Brahmanical shrines in Goa, and specifically about the very fleeting popularity of the Goan temple, a barely-recognised architectural type of pronounced heterogeneity. The main issue discussed here is the chronology of the rise and fall of this architectural type, specifically the fact that archival images of the temples from the nineteenth and early twentieth centuries indicate that it may have originated in the nineteenth century, spread across Goa by the turn of the century, and began a decline in the 1940s from which it is yet to recover, even as Brahmanical temples proliferate at an exponential rate. This timeline challenges the prevalent idea that this temple architecture originated with the chronology new questions regarding the context and for the probable rise and undoubted popularity of this type the nineteenth century, and also for its decline soon afterwards. here both rise fall context nationalism—the first Goan Goa. garba cud tower
这篇关于果阿婆罗门神庙建筑变化的文章使用档案图像来论证从19世纪中期到20世纪头几十年是果阿神庙的全盛时期,这是一种明显的异质建筑类型。在这个时期,大量的寺庙被重建成这种形式,同时,从欧洲文艺复兴时期和巴洛克时期,以及德干苏丹国和莫卧儿王朝汲取的词汇也得到了最终的确立。这些发展是在果阿邦婆罗门种姓,尤其是萨拉斯瓦人的影响力不断上升的背景下发生的。现在不仅大多数寺庙的控制权正式掌握在他们手中,这些长期以来一直是国家Índia支柱的种姓,也在巩固自己的力量,寻找新的就业和繁荣机会。这些无疑都与一种新的世界性建筑的传播有关,这种建筑反映了他们的财富、影响力、现代性和goan性。但到了20世纪40年代,印度民族主义盛行,尤其是在这些精英阶层中,他们的寺庙被发现与这种新情绪不符。结果是拒绝欧洲,接受印度-撒拉逊风格,这是英属印度流行的“当地”风格。因此,果阿神庙的消亡开始了,并在1961年印度吞并果阿后加速了这一进程。曾经炫耀其果阿赞助人的成功和世俗的国际化建筑,现在变成了一种尴尬。这篇文章是关于果阿邦婆罗门神庙建筑的变化,特别是关于果阿邦寺庙的短暂流行,这是一种几乎不被认可的建筑类型,具有明显的异质性。这里讨论的主要问题是这种建筑类型的兴衰年表,特别是19世纪和20世纪初寺庙的档案图像表明,它可能起源于19世纪,在世纪之交传播到果阿,并在20世纪40年代开始衰落,至今尚未恢复,即使婆罗门寺庙以指数速度激增。这个时间表挑战了流行的观点,即这种寺庙建筑起源于年代的新问题,涉及到背景和这种类型在19世纪的可能兴起和毫无疑问的流行,以及之后不久的衰落。在这里,民族主义的兴起和衰落——第一个是果阿邦。Garba cud塔
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引用次数: 0
Vimala Devi's Bhatcars and the Mundcars: Laborers, Landlords, and Culture in Goa 维玛拉·德维的《巴特卡人和蒙德卡人:果阿的劳工、地主和文化》
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2022-04-24 DOI: 10.13185/kk2022.003821
D. Na
The master-servant, or broadly bhatcar - mundcar , relations are fundamental to Goan culture, history, and society. While the interaction of these two broad socio-economic groups, those who labor and those who do not, was and is fundamental to Goan politics, scholars have not yet evolved a methodological framework for understanding these relations. This absence, the paper claims, is a particularly serious problem for Goa studies, and one that can be tackled by thinking closely about categories such as bhatcar and mundcar . The terms bhatcar and mundcar are defined capaciously, making room for a range of servitudes and labor regimes as well as different ways in which the masters live as bhatcar s and the servants as mundcar s. This paper uses Vimala Devi’s Monsoon to formulate broad generalizations about the master-servant relations in Goa. The paper engages with the historiography of labor and caste in South Asia as well as Goan historiography to deepen the understanding of labor relations and culture in Goan society. . His research interests include the history of commodities and imperial and non-imperial polities in early modern South Asia. Menezes is interested in the role of South Asians—kings, merchants, and laborers—in the making of a global world (or ‘globalizing world’) since the 1500s. His research straddles the European and non-European spheres of South Asia’s globalizing history and tries to view these seemingly different components as forming a part of the same political economy. Occasionally, he writes about Goan literature written in Portuguese, Konkani, and Marathi.
主人与仆人的关系,或者更广泛地说,是果阿文化、历史和社会的基础。尽管这两个广泛的社会经济群体(劳动者和不劳动者)之间的相互作用过去和现在都是果阿政治的基础,但学者们还没有形成一个理解这些关系的方法论框架。这篇论文声称,这种缺失对果阿邦的研究来说是一个特别严重的问题,而这个问题可以通过仔细思考诸如bhatcar和mundcar之类的类别来解决。bhatcar和mundcar这两个术语的定义很宽泛,为一系列奴役和劳动制度以及主人作为bhatcar和仆人作为mundcar生活的不同方式提供了空间。本文使用Vimala Devi的季风来制定关于果阿邦主仆关系的广泛概括。本文结合南亚劳工和种姓史学以及果阿邦史学,加深对果阿邦社会劳工关系和文化的理解。他的研究兴趣包括商品史以及近代早期南亚的帝国和非帝国政治。梅内塞斯对南亚人——国王、商人和劳工——自16世纪以来在全球世界(或“全球化世界”)的形成中所扮演的角色很感兴趣。他的研究跨越了南亚全球化历史的欧洲和非欧洲领域,并试图将这些看似不同的组成部分视为构成同一政治经济的一部分。偶尔,他写一些用葡萄牙语、康卡尼语和马拉地语写的果阿文学。
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引用次数: 0
Enter Deeply 进入深
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2021-12-17 DOI: 10.13185/kk2021.003615
N. Vitug
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引用次数: 0
Editor's Introduction 编辑器的介绍
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2021-12-17 DOI: 10.13185/kk2021.003602
C. Ong
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引用次数: 0
Five Poems 五个诗
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2021-12-17 DOI: 10.13185/kk2021.003616
Marty Nevada
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引用次数: 0
The Context and Challenges of Interdisciplinarity in the Philippines 菲律宾跨学科的背景和挑战
IF 0.1 4区 文学 0 LANGUAGE & LINGUISTICS Pub Date : 2021-12-17 DOI: 10.13185/kk2020.0033/3417
_ _
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引用次数: 0
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Kritika Kultura
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