This article explores how the affordances of pictorial representations of sign language forms (as enacted by illustrated signers) impact institutional processes of enskillment to sign language use. First, I attend to the participation framework roles such images inhabit in processes through which deaf teachers work to socialize novice signers to control the viewpoint reversals fundamental to local signing practices. I then explore how novice signers’ participant roles in relation to these images shift as they transition from animating the pictorially represented signs to performing them in ways aimed at yielding identification with the portrayed figures of personhood. Finally, through an analysis of a pictorially illustrated Nepali Sign Language version of Nepal’s new national anthem, I show how the particulars of such figures have shifted in response to dramatic political changes following Nepal’s Maoist Civil War.
{"title":"Figure (of Personhood) Drawing: Scaffolding Signing and Signers in Nepal","authors":"Erika Hoffmann‐Dilloway","doi":"10.1086/706770","DOIUrl":"https://doi.org/10.1086/706770","url":null,"abstract":"This article explores how the affordances of pictorial representations of sign language forms (as enacted by illustrated signers) impact institutional processes of enskillment to sign language use. First, I attend to the participation framework roles such images inhabit in processes through which deaf teachers work to socialize novice signers to control the viewpoint reversals fundamental to local signing practices. I then explore how novice signers’ participant roles in relation to these images shift as they transition from animating the pictorially represented signs to performing them in ways aimed at yielding identification with the portrayed figures of personhood. Finally, through an analysis of a pictorially illustrated Nepali Sign Language version of Nepal’s new national anthem, I show how the particulars of such figures have shifted in response to dramatic political changes following Nepal’s Maoist Civil War.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/706770","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44592718","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This is a case study of an official orthographic change in eastern India, which I approach as a debate about semiotic ideologies. In 2012, an Indian constitutional amendment changed the names of one of India’s eastern states, Odisha, and its state language, Odia, in Devanagari and Roman scripts. Building on recent studies of multilingual and multiscriptal orthographies on public signs, I examine official parliamentary and popular media arguments about the orthographic correspondences between Odia, English, and Hindi names for the state and its language. As the debaters propose contrasting models of official naming and justify them, they build on different orientations to the material embodiments of linguistic signs. These different assumptions also support contrasting social imaginaries of Odisha in relationship to the nation. This article proposes that orientations to the body and embodiment can be an important component of the semiotic ideologies of orthography.
{"title":"Putting Our Scripts in Their Mouths: Orthography, Semiotic Ideologies, and the Embodied Publics of Name Changes in Eastern India","authors":"Katherine B. Martineau","doi":"10.1086/706316","DOIUrl":"https://doi.org/10.1086/706316","url":null,"abstract":"This is a case study of an official orthographic change in eastern India, which I approach as a debate about semiotic ideologies. In 2012, an Indian constitutional amendment changed the names of one of India’s eastern states, Odisha, and its state language, Odia, in Devanagari and Roman scripts. Building on recent studies of multilingual and multiscriptal orthographies on public signs, I examine official parliamentary and popular media arguments about the orthographic correspondences between Odia, English, and Hindi names for the state and its language. As the debaters propose contrasting models of official naming and justify them, they build on different orientations to the material embodiments of linguistic signs. These different assumptions also support contrasting social imaginaries of Odisha in relationship to the nation. This article proposes that orientations to the body and embodiment can be an important component of the semiotic ideologies of orthography.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/706316","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45427357","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Sri Lanka all public signs are required by law to be in Sinhala, Tamil, and English. This article investigates the multiple, clashing ways that Sri Lankan Tamil speakers (Tamils and Muslims) living in-country and abroad interpret Tamil signage blunders in relation to the position of ethnic minorities in the postwar nation. I incorporate ethnographic interviews to examine how three Tamil speakers made sense of a signboard, displayed in several government buses in Colombo, in which the Tamil portion read “reserved for pregnant dogs” instead of “reserved for pregnant mothers.” I situate their responses in an account of the circulation of Tamil signage errors on Facebook. I argue that Tamil speakers’ disparate interpretations reflect contrasting semiotic ideologies concerning the intentionality of the blunders and the relationship between the posted signboard images and lived sociolinguistic practices (Keane 2003, 2018), which have implications for imagined postwar futures and transnational Tamil political activism.
{"title":"Trilingual Blunders: Signboards, Social Media, and Transnational Sri Lankan Tamil Publics","authors":"C. P. Davis","doi":"10.1086/706036","DOIUrl":"https://doi.org/10.1086/706036","url":null,"abstract":"In Sri Lanka all public signs are required by law to be in Sinhala, Tamil, and English. This article investigates the multiple, clashing ways that Sri Lankan Tamil speakers (Tamils and Muslims) living in-country and abroad interpret Tamil signage blunders in relation to the position of ethnic minorities in the postwar nation. I incorporate ethnographic interviews to examine how three Tamil speakers made sense of a signboard, displayed in several government buses in Colombo, in which the Tamil portion read “reserved for pregnant dogs” instead of “reserved for pregnant mothers.” I situate their responses in an account of the circulation of Tamil signage errors on Facebook. I argue that Tamil speakers’ disparate interpretations reflect contrasting semiotic ideologies concerning the intentionality of the blunders and the relationship between the posted signboard images and lived sociolinguistic practices (Keane 2003, 2018), which have implications for imagined postwar futures and transnational Tamil political activism.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/706036","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45243950","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Santali is an Austro-Asiatic language spoken throughout eastern India, Nepal, and Bangladesh. It is currently written in multiple scripts, including a Roman script devised by missionaries in the late nineteenth century, various Indic scripts, and an independently derived script, Ol-Chiki. Each of these script systems entails different sound-to-script relationships, especially for phones such as the word-final glottalized consonants, which are not present in the dominant Indo-European vernaculars. This article traces the historical transformations of sound-to-script relations in the various scripts of Santali and tracks in particular a Romanized Santali transcription orthography that developed as a way to mediate between different scripts. The Romanized Santali form assumed a particular importance as Santali speakers started using Santali in digital and online spaces due to software limitations. However, the differing use of variants within the script to represent sounds such as word-final glottal consonants shows that what appears to be a novel orthography is in fact a “trans-script,” rhematizing the historical and ideological trajectories of the various script systems already in use in nondigital domains. The article claims that the Romanized “trans-script,” though internally diverse, has been deployed to further the standardization project and cultural politics associated with the Ol-Chiki script.
{"title":"From Transcript to “Trans-Script”: Romanized Santali across Semiotic Media","authors":"N. Choksi","doi":"10.1086/706549","DOIUrl":"https://doi.org/10.1086/706549","url":null,"abstract":"Santali is an Austro-Asiatic language spoken throughout eastern India, Nepal, and Bangladesh. It is currently written in multiple scripts, including a Roman script devised by missionaries in the late nineteenth century, various Indic scripts, and an independently derived script, Ol-Chiki. Each of these script systems entails different sound-to-script relationships, especially for phones such as the word-final glottalized consonants, which are not present in the dominant Indo-European vernaculars. This article traces the historical transformations of sound-to-script relations in the various scripts of Santali and tracks in particular a Romanized Santali transcription orthography that developed as a way to mediate between different scripts. The Romanized Santali form assumed a particular importance as Santali speakers started using Santali in digital and online spaces due to software limitations. However, the differing use of variants within the script to represent sounds such as word-final glottal consonants shows that what appears to be a novel orthography is in fact a “trans-script,” rhematizing the historical and ideological trajectories of the various script systems already in use in nondigital domains. The article claims that the Romanized “trans-script,” though internally diverse, has been deployed to further the standardization project and cultural politics associated with the Ol-Chiki script.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/706549","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47830369","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Balance is a socially valorized quality in the United States, and yoga a social practice widely claimed to provide it. In this article, I investigate the semiotic logics of this widespread quality and theorize its relationship to the social practice of yoga and to political projects of neoliberalism and second-wave feminism in the United States. Analyzing ethnographic interviews that I conducted with white female yoga instructors in New York City in the summer of 2016, I show that balance is invoked by speakers as a guide to repurpose chronotopically anchored models of yoga to their contemporary lives. Balance provides speakers a sense that the chronotopic contrasts in these models correspond and are compatible with one another. Identifying three linked semiotic relationships upon which balance’s logics rely—contrast, correspondence, and compatibility—I argue that speakers’ interpretation of these logics is mediated by their social positioning as middle-class white women within a neoliberal political economy in the United States.
{"title":"Balance, Yoga, Neoliberalism","authors":"A. Rosen","doi":"10.1086/703088","DOIUrl":"https://doi.org/10.1086/703088","url":null,"abstract":"Balance is a socially valorized quality in the United States, and yoga a social practice widely claimed to provide it. In this article, I investigate the semiotic logics of this widespread quality and theorize its relationship to the social practice of yoga and to political projects of neoliberalism and second-wave feminism in the United States. Analyzing ethnographic interviews that I conducted with white female yoga instructors in New York City in the summer of 2016, I show that balance is invoked by speakers as a guide to repurpose chronotopically anchored models of yoga to their contemporary lives. Balance provides speakers a sense that the chronotopic contrasts in these models correspond and are compatible with one another. Identifying three linked semiotic relationships upon which balance’s logics rely—contrast, correspondence, and compatibility—I argue that speakers’ interpretation of these logics is mediated by their social positioning as middle-class white women within a neoliberal political economy in the United States.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/703088","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43787233","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article focuses on how Facebook users understand and adapt to or resist recently increasing intensity in Facebook content-curating practices in pages organized around geopolitical satire memes generally known as “Countryball comics.” Participants attach a ludic, nonserious discursive and communal ethos to potentially offensive memes, by which they create a type of sociality that faces punitive actions from Facebook (content deletion and publishing suspensions). Following meta-level discussions about correctness, appropriateness, and acceptability, participants feel compelled to adjust their communicative behavior in ways ranging from self-censorship to altering communicative practices native to such meme pages. Moreover, participants construe Facebook as a composite human (Facebook users and content moderators) and algorithm-driven nonhuman (automated content recognition tools and filters) entity actively involved and embedded in everyday communication. Drawing on posthumanist sociolinguistics and applied linguistics (Pennycook 2016, 2018), the article revisits the traditional notion of “communicative competence” to account for the dynamic interplay between dispersed, disembodied, and (non-)human interactants, environment, and artifacts.
{"title":"Making Sense of Facebook’s Content Moderation: A Posthumanist Perspective on Communicative Competence and Internet Memes","authors":"Ondřej Procházka","doi":"10.1086/704763","DOIUrl":"https://doi.org/10.1086/704763","url":null,"abstract":"This article focuses on how Facebook users understand and adapt to or resist recently increasing intensity in Facebook content-curating practices in pages organized around geopolitical satire memes generally known as “Countryball comics.” Participants attach a ludic, nonserious discursive and communal ethos to potentially offensive memes, by which they create a type of sociality that faces punitive actions from Facebook (content deletion and publishing suspensions). Following meta-level discussions about correctness, appropriateness, and acceptability, participants feel compelled to adjust their communicative behavior in ways ranging from self-censorship to altering communicative practices native to such meme pages. Moreover, participants construe Facebook as a composite human (Facebook users and content moderators) and algorithm-driven nonhuman (automated content recognition tools and filters) entity actively involved and embedded in everyday communication. Drawing on posthumanist sociolinguistics and applied linguistics (Pennycook 2016, 2018), the article revisits the traditional notion of “communicative competence” to account for the dynamic interplay between dispersed, disembodied, and (non-)human interactants, environment, and artifacts.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/704763","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42463281","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article elucidates the role of metapragmatic devices like footing and stance-taking in trial hearings before the International Criminal Court (ICC) in The Hague. It focuses on the case of Ahmad al Faqi al Mahdi, a Malian Islamist found guilty of the 2012 destruction of cultural heritage in Timbuktu. We examine how the prosecution and defense reflexively formulate the hearing as part of a wider text trajectory and how they align personae across participation frameworks by locating the current courtroom event into a wider dialogical field. A careful inspection of these metapragmatic devices reveals how trial participants navigate the multiple tensions facing this emergent, amalgamated form of criminal adjudication, which lacks a coercive apparatus of its own and still bears the traces of the political act of its institution.
本文阐述了立足点和立场等元语用手段在海牙国际刑事法院审判听证中的作用。它关注的是艾哈迈德·法奇·马赫迪(Ahmad al Faqi al Mahdi)的案件，他是一名马里伊斯兰主义者，2012年在廷巴克图破坏文化遗产。我们研究了控方和辩方如何反射性地将听证会作为更广泛的文本轨迹的一部分，以及他们如何通过将当前的法庭事件定位到更广泛的对话领域来调整参与框架中的人物。对这些元语用手段的仔细检查揭示了审判参与者如何应对这种新兴的、合并的刑事审判形式所面临的多重紧张关系，这种形式缺乏自己的强制机构，但仍然带有其制度的政治行为的痕迹。
{"title":"Humanity and Its Beneficiaries: Footing and Stance-Taking in an International Criminal Trial","authors":"Sigurd D’hondt","doi":"10.1086/705279","DOIUrl":"https://doi.org/10.1086/705279","url":null,"abstract":"This article elucidates the role of metapragmatic devices like footing and stance-taking in trial hearings before the International Criminal Court (ICC) in The Hague. It focuses on the case of Ahmad al Faqi al Mahdi, a Malian Islamist found guilty of the 2012 destruction of cultural heritage in Timbuktu. We examine how the prosecution and defense reflexively formulate the hearing as part of a wider text trajectory and how they align personae across participation frameworks by locating the current courtroom event into a wider dialogical field. A careful inspection of these metapragmatic devices reveals how trial participants navigate the multiple tensions facing this emergent, amalgamated form of criminal adjudication, which lacks a coercive apparatus of its own and still bears the traces of the political act of its institution.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/705279","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43493844","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article follows four years of ethnographic research in Beijing and investigates tropes of “third world solidarity” (termed disanshijie datuanjie 第三世界大团结) and “cosmopolitanism” as they are pragmatically recruited or intersubjectively evoked in urban Afro-Chinese interactions. In it, I demonstrate how historical tensions between cosmopolitanism and “third worldism” are mediated through the translation of the intersubjective cultural concepts guanxi (关系) and Ubuntu. I ask: How do semiotic horizons of “history” and “culture” become pragmatically indispensable activities through which contemporary Chinese and African subjects establish historical or culturally intelligible grounds for a “novel” interaction under current conditions of South-South educational migrancy? Drawing on a genealogy of pragmatist semiotics and symbolic interactionism (Goffman 1983; Agha 2007; Carr 2011), read through a critical theoretical lens (Fanon 1965; Lukács 2010), I reveal a dialectics of interaction at play in the mediation of historical and cultural dynamics in Afro-Chinese encounters in Beijing. In doing so, this article explores a tension that emerges at the juxtaposition of third world solidarity and cosmopolitan aspiration, one—as I will show—that certainly informs what will come to be among the most pivotal interactions of the twenty-first century: that between China and Africa.
{"title":"Aspirational Histories of Third World Cosmopolitanism: Dialectical Interactions in Afro-Chinese Beijing","authors":"Jay Ke‐Schutte","doi":"10.1086/704011","DOIUrl":"https://doi.org/10.1086/704011","url":null,"abstract":"This article follows four years of ethnographic research in Beijing and investigates tropes of “third world solidarity” (termed disanshijie datuanjie 第三世界大团结) and “cosmopolitanism” as they are pragmatically recruited or intersubjectively evoked in urban Afro-Chinese interactions. In it, I demonstrate how historical tensions between cosmopolitanism and “third worldism” are mediated through the translation of the intersubjective cultural concepts guanxi (关系) and Ubuntu. I ask: How do semiotic horizons of “history” and “culture” become pragmatically indispensable activities through which contemporary Chinese and African subjects establish historical or culturally intelligible grounds for a “novel” interaction under current conditions of South-South educational migrancy? Drawing on a genealogy of pragmatist semiotics and symbolic interactionism (Goffman 1983; Agha 2007; Carr 2011), read through a critical theoretical lens (Fanon 1965; Lukács 2010), I reveal a dialectics of interaction at play in the mediation of historical and cultural dynamics in Afro-Chinese encounters in Beijing. In doing so, this article explores a tension that emerges at the juxtaposition of third world solidarity and cosmopolitan aspiration, one—as I will show—that certainly informs what will come to be among the most pivotal interactions of the twenty-first century: that between China and Africa.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/704011","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44075647","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Bulgaria, the Rom/Ciganin persona is defined by non-Ciganin Bulgarians as a set of reiterated features, displayed as fixed and supposedly identifiable by all. This persona is enregistered through various semiotic processes, television being one of the most important ones. Rom/Ciganin is the name that links together a set of indexical stereotypes (naturalized as essences) and purports to denote a particular referent, a community, an ethnicity, and the individuals who, by being so labeled, are said to belong to it. Through the study of a racist act of aggression filmed in Bulgaria, I hypothesize that the hatred of Cigani passes discursively through a typification constantly reelaborated by a process of enregisterment. The making of peoples, groups, and communities is not new, but it becomes problematic when researchers, and the institution in general, relay the idea of fixed ethnic categories without problematizing them. They thus legitimize the Roma (or Cigani, Gypsies, etc.) category, and indeed the Rom persona, through the (re)production of a set of political discourses based on ethnicity and discrimination. This legitimizes a category that allows the marginalization and exclusion of individuals and families in the name of their supposed membership.
{"title":"Tell Me That I Am Not a Ciganin, Damn Your Mother! The Social and Political Consequences of Enregisterment in Bulgaria","authors":"Cécile Canut","doi":"10.1086/704985","DOIUrl":"https://doi.org/10.1086/704985","url":null,"abstract":"In Bulgaria, the Rom/Ciganin persona is defined by non-Ciganin Bulgarians as a set of reiterated features, displayed as fixed and supposedly identifiable by all. This persona is enregistered through various semiotic processes, television being one of the most important ones. Rom/Ciganin is the name that links together a set of indexical stereotypes (naturalized as essences) and purports to denote a particular referent, a community, an ethnicity, and the individuals who, by being so labeled, are said to belong to it. Through the study of a racist act of aggression filmed in Bulgaria, I hypothesize that the hatred of Cigani passes discursively through a typification constantly reelaborated by a process of enregisterment. The making of peoples, groups, and communities is not new, but it becomes problematic when researchers, and the institution in general, relay the idea of fixed ethnic categories without problematizing them. They thus legitimize the Roma (or Cigani, Gypsies, etc.) category, and indeed the Rom persona, through the (re)production of a set of political discourses based on ethnicity and discrimination. This legitimizes a category that allows the marginalization and exclusion of individuals and families in the name of their supposed membership.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/704985","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49320500","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This essay will examine the work of Jack Spicer through the lens of Federico García Lorca’s homages and his concept of the dark earth inspiration called duende to explore the bonds created through imagined lovers, mostly looking at works proposing relationship through affect, apostrophe, and homoerotics. Spicer communicated with García Lorca in his book After Lorca, which Spicer saw as a direct channeling of the poet and his magic-imbued poetics via translation. In Spicer’s work, anamnesis and homage are attempts to unify the writer with the object of channeling—the “same-like” person with whom the author identifies. The act of imagining or channeling a similar writer into conversation provides a direct link to creativity for Spicer and others like him, who write in the vein of queer magic in order to create and perpetuate lineage and connection to the sexual world despite distances of time and space. Uncovering this perspective within the writings of García Lorca and Spicer allows a deeper and more empathetic rereading of both as queer poets and poets interested in writing-as-magic. This likewise encourages a deeper and fuller imitation of these writers by contemporary kin working into queer lineages.
本文将通过费德里科·加西亚·洛尔卡（Federico García Lorca。斯派塞在《洛尔卡之后》一书中与加西亚·洛尔卡进行了交流，斯派塞认为这本书通过翻译直接引导了这位诗人及其充满魔力的诗学。在斯派塞的作品中，怀旧和致敬是试图将作家与通灵的对象——作者认同的“同类”人——统一起来。想象或引导类似作家进入对话的行为为斯派塞和其他像他一样的人提供了与创造力的直接联系，他们以酷儿魔法的方式写作，以创造和延续与性世界的谱系和联系，尽管时间和空间遥远。在García Lorca和Spicer的作品中揭示这一观点，可以更深入、更具同理心地重读作为酷儿诗人和对魔术写作感兴趣的诗人。这同样鼓励了当代研究酷儿谱系的亲属对这些作家进行更深入、更全面的模仿。
{"title":"After After Lorca: Anamnesis and Magic between Jack Spicer and Federico García Lorca","authors":"R. E. Shoemaker","doi":"10.1086/704635","DOIUrl":"https://doi.org/10.1086/704635","url":null,"abstract":"This essay will examine the work of Jack Spicer through the lens of Federico García Lorca’s homages and his concept of the dark earth inspiration called duende to explore the bonds created through imagined lovers, mostly looking at works proposing relationship through affect, apostrophe, and homoerotics. Spicer communicated with García Lorca in his book After Lorca, which Spicer saw as a direct channeling of the poet and his magic-imbued poetics via translation. In Spicer’s work, anamnesis and homage are attempts to unify the writer with the object of channeling—the “same-like” person with whom the author identifies. The act of imagining or channeling a similar writer into conversation provides a direct link to creativity for Spicer and others like him, who write in the vein of queer magic in order to create and perpetuate lineage and connection to the sexual world despite distances of time and space. Uncovering this perspective within the writings of García Lorca and Spicer allows a deeper and more empathetic rereading of both as queer poets and poets interested in writing-as-magic. This likewise encourages a deeper and fuller imitation of these writers by contemporary kin working into queer lineages.","PeriodicalId":51908,"journal":{"name":"Signs and Society","volume":null,"pages":null},"PeriodicalIF":0.5,"publicationDate":"2019-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1086/704635","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49466085","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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