成为章鱼:一个隐喻的三种变体

IF 0.7 1区 历史学 0 CLASSICS Transactions of the American Philological Association Pub Date : 2023-11-30 DOI:10.1353/apa.2023.a913462
Martina Astrid Rodda
{"title":"成为章鱼:一个隐喻的三种变体","authors":"Martina Astrid Rodda","doi":"10.1353/apa.2023.a913462","DOIUrl":null,"url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\n<p> <ul> <li><!-- html_title --> Becoming the Octopus:<span>Three Variations on a Metaphor</span> <!-- /html_title --></li> <li> Martina Astrid Rodda </li> </ul> <p><small>between</small> 2018 <small>and</small> 2019 I hit a wall. Depression was involved, as was relationship breakdown; sexual assault made an appearance. Paradoxically, my work was the most stable aspect of my life: an understanding supervisor and a research topic fairly separate from my everyday experience helped. Anyway, things were much improved by the end of 2019; 2020 was to be the year in which things started looking up.</p> <p>Well.</p> <p>Still, this is not a COVID piece. I did not get COVID in 2020; I did get a referral to a rheumatology clinic. My joints hurt. All the time. And I was tired all the time. And my brain felt alternatively full of fog and bees. And this was not getting better even when I stayed home and rested and took my antidepressants.</p> <p>As of summer 2022 (the UK National Health Service's [NHS] referral times are dismaying),<sup>1</sup> I have a diagnosis of fibromyalgia. Diagnosis marks both a rupture and the opposite of one. A chronic illness is a curious thing: by definition, there is no cure—there may be barely any treatment;<sup>2</sup> little in the patient's status changes by virtue of being diagnosed. Chronic illness being <strong>[End Page 315]</strong> an open-ended state,<sup>3</sup> from which there is no return, it can be uncomfortable for both patients and caregivers.<sup>4</sup></p> <p>I want to use the rest of this article to explore this concept through one guiding metaphor with classical connections: the octopus. My primary symptoms are joint and bone pain, so it is tempting to imagine a different kind of embodiment for myself: malleable, tentacular, not confined to the rigid form that causes me deep discomfort. In a sense, this is a utopian, impossible form of adaptation, an unreasonable adjustment: what if instead of struggling to be a human I redesigned myself into a different, more accessible body, a full-body prosthetic?<sup>5</sup></p> <p>What follows is a somewhat rhapsodic set of thoughts about precisely this: bodies, precarity, utopias, what we can do to adapt to ruptures that it is impossible to return from, and of course, cephalopods.</p> <h2><small>malleability</small></h2> <p>In a recent lecture on Homer's underwater imagery, Alex Purves argued that the two alternative biographies which the <em>Iliad</em> provides for Hephaestus (the version in which he hits land in Lemnos as told in 1.585–94 and the one in which he hits the sea instead and is raised by Thetis and Eurynome in an ocean cave in 18.393–407) reflect \"a split in the fabric of the <em>Iliad</em> itself\": between a space defined by land, in which the focus is firmly on the heroes' hard and unforgiving masculinity, and one defined by water, in which social bonds are more fluid and \"expressed through a medium that has more to do with lyric than epic.\"<sup>6</sup> This split is also reflected in Hephaestus's different kinds of craft: convoluted, organic jewelry under the sea (\"many wrought items, brooches and twisted spiral wires and flower cabochons and chain necklaces\"),<sup>7</sup> versus the hard, shell-like armor forged for Achilles. <strong>[End Page 316]</strong></p> <p>It is tempting for me to wax lyrical about the virtues of softness, or perhaps more precisely, squishiness—malleability, if you prefer an academic-sounding term. It is a good autobiographical narrative: I am moving from the \"hard science\" of computational linguistics (my PhD topic) to the soft lands of thinking about disability, embodiment, and (queer) failures of normativity. The metaphor has its own respectable scholarly history: by accepting my disability (and other aspects of my identity which I will keep private here), I have broken out of my rigid shell and returned to life having embraced the way of the octopus—squishy and adaptable, ready to fit my body into any little crevice, thinking about my body and with my body in a way that is simultaneously alien and illuminating.</p> <p>Octopuses<sup>8</sup> have been a particularly popular recurring character in the long COVID era: from Netflix's Oscar-winning <em>My Octopus Teacher</em> (2020) to the revival of <em>Other Minds</em> (Godfrey-Smith 2017), whose author now has a fictional counterpart in the protagonist of Ray...</p> </p>","PeriodicalId":46223,"journal":{"name":"Transactions of the American Philological Association","volume":"21 1","pages":""},"PeriodicalIF":0.7000,"publicationDate":"2023-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Becoming the Octopus: Three Variations on a Metaphor\",\"authors\":\"Martina Astrid Rodda\",\"doi\":\"10.1353/apa.2023.a913462\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\\n<p> <ul> <li><!-- html_title --> Becoming the Octopus:<span>Three Variations on a Metaphor</span> <!-- /html_title --></li> <li> Martina Astrid Rodda </li> </ul> <p><small>between</small> 2018 <small>and</small> 2019 I hit a wall. Depression was involved, as was relationship breakdown; sexual assault made an appearance. Paradoxically, my work was the most stable aspect of my life: an understanding supervisor and a research topic fairly separate from my everyday experience helped. Anyway, things were much improved by the end of 2019; 2020 was to be the year in which things started looking up.</p> <p>Well.</p> <p>Still, this is not a COVID piece. I did not get COVID in 2020; I did get a referral to a rheumatology clinic. My joints hurt. All the time. And I was tired all the time. And my brain felt alternatively full of fog and bees. And this was not getting better even when I stayed home and rested and took my antidepressants.</p> <p>As of summer 2022 (the UK National Health Service's [NHS] referral times are dismaying),<sup>1</sup> I have a diagnosis of fibromyalgia. Diagnosis marks both a rupture and the opposite of one. A chronic illness is a curious thing: by definition, there is no cure—there may be barely any treatment;<sup>2</sup> little in the patient's status changes by virtue of being diagnosed. Chronic illness being <strong>[End Page 315]</strong> an open-ended state,<sup>3</sup> from which there is no return, it can be uncomfortable for both patients and caregivers.<sup>4</sup></p> <p>I want to use the rest of this article to explore this concept through one guiding metaphor with classical connections: the octopus. My primary symptoms are joint and bone pain, so it is tempting to imagine a different kind of embodiment for myself: malleable, tentacular, not confined to the rigid form that causes me deep discomfort. In a sense, this is a utopian, impossible form of adaptation, an unreasonable adjustment: what if instead of struggling to be a human I redesigned myself into a different, more accessible body, a full-body prosthetic?<sup>5</sup></p> <p>What follows is a somewhat rhapsodic set of thoughts about precisely this: bodies, precarity, utopias, what we can do to adapt to ruptures that it is impossible to return from, and of course, cephalopods.</p> <h2><small>malleability</small></h2> <p>In a recent lecture on Homer's underwater imagery, Alex Purves argued that the two alternative biographies which the <em>Iliad</em> provides for Hephaestus (the version in which he hits land in Lemnos as told in 1.585–94 and the one in which he hits the sea instead and is raised by Thetis and Eurynome in an ocean cave in 18.393–407) reflect \\\"a split in the fabric of the <em>Iliad</em> itself\\\": between a space defined by land, in which the focus is firmly on the heroes' hard and unforgiving masculinity, and one defined by water, in which social bonds are more fluid and \\\"expressed through a medium that has more to do with lyric than epic.\\\"<sup>6</sup> This split is also reflected in Hephaestus's different kinds of craft: convoluted, organic jewelry under the sea (\\\"many wrought items, brooches and twisted spiral wires and flower cabochons and chain necklaces\\\"),<sup>7</sup> versus the hard, shell-like armor forged for Achilles. <strong>[End Page 316]</strong></p> <p>It is tempting for me to wax lyrical about the virtues of softness, or perhaps more precisely, squishiness—malleability, if you prefer an academic-sounding term. It is a good autobiographical narrative: I am moving from the \\\"hard science\\\" of computational linguistics (my PhD topic) to the soft lands of thinking about disability, embodiment, and (queer) failures of normativity. The metaphor has its own respectable scholarly history: by accepting my disability (and other aspects of my identity which I will keep private here), I have broken out of my rigid shell and returned to life having embraced the way of the octopus—squishy and adaptable, ready to fit my body into any little crevice, thinking about my body and with my body in a way that is simultaneously alien and illuminating.</p> <p>Octopuses<sup>8</sup> have been a particularly popular recurring character in the long COVID era: from Netflix's Oscar-winning <em>My Octopus Teacher</em> (2020) to the revival of <em>Other Minds</em> (Godfrey-Smith 2017), whose author now has a fictional counterpart in the protagonist of Ray...</p> </p>\",\"PeriodicalId\":46223,\"journal\":{\"name\":\"Transactions of the American Philological Association\",\"volume\":\"21 1\",\"pages\":\"\"},\"PeriodicalIF\":0.7000,\"publicationDate\":\"2023-11-30\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"Transactions of the American Philological Association\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1353/apa.2023.a913462\",\"RegionNum\":1,\"RegionCategory\":\"历史学\",\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"0\",\"JCRName\":\"CLASSICS\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"Transactions of the American Philological Association","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1353/apa.2023.a913462","RegionNum":1,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"CLASSICS","Score":null,"Total":0}
引用次数: 0

摘要

这里是内容的简短摘录,而不是摘要:成为章鱼:隐喻的三种变化玛蒂娜·阿斯特丽德·罗达在2018年至2019年之间我碰壁了。抑郁和关系破裂都牵涉其中;性侵犯也出现了。矛盾的是,我的工作是我生活中最稳定的方面:一位善解人意的导师和一个与我的日常经历相当独立的研究课题帮助了我。不管怎样,到2019年底,情况有了很大改善;2020年本应是情况开始好转的一年。好。不过,这不是关于COVID的报道。我没有在2020年感染COVID;我确实被转介到风湿病诊所。我的关节疼。一直都是。我一直都很累。我的脑子里时而充满了雾,时而充满了蜜蜂。即使我呆在家里休息并服用抗抑郁药,情况也没有好转。截至2022年夏天(英国国家医疗服务体系(NHS)的转诊次数令人沮丧),1我被诊断为纤维肌痛。诊断既标志着破裂,也标志着相反的破裂。慢性病是一件奇怪的事情:根据定义,它无法治愈——可能几乎没有任何治疗方法;患者的状态几乎不会因为被诊断而改变。慢性疾病是一种没有止境的状态,一去不复返,对病人和照顾者来说都很不舒服我想利用本文的剩余部分,通过一个具有经典联系的指导性比喻来探索这个概念:章鱼。我的主要症状是关节和骨骼疼痛,所以很容易想象自己的另一种化身:可塑的、触手状的,不局限于使我深感不适的僵硬形式。从某种意义上说,这是一种乌托邦式的、不可能的适应形式,一种不合理的调整:如果我不再努力成为一个人,而是把自己重新设计成一个不同的、更容易接近的身体,一个全身假肢,会怎么样?接下来是一组有点狂想曲的想法:身体,不稳定,乌托邦,我们能做些什么来适应无法恢复的破裂,当然,还有头足类动物。在最近一次关于荷马水下意象的讲座中,亚历克斯·普尔夫斯认为,《伊利亚特》为赫菲斯托斯提供的两种不同的传记(一种是他在1585 - 1594年在利姆诺斯登陆的版本,另一种是他在18393 - 407年在一个海洋洞穴里被忒提斯和欧律诺姆养大的版本)反映了“《伊利亚特》本身结构的分裂”:在一个以陆地为中心的空间里,主人公们坚强而无情的阳刚之气被牢牢地放在了主人公身上;在另一个以水为中心的空间里,社会关系更加流畅,“通过一种更像抒情而不是史诗的媒介来表达”。这种分裂也反映在赫菲斯托斯的不同种类的工艺上:在海底的错综复杂的有机珠宝(“许多锻造的物品,胸针,扭曲的螺旋线,花形和项链”),7和为阿喀琉斯锻造的坚硬的贝壳状盔甲。我很想对柔软的优点赞不绝口,或者更准确地说,柔软的可塑性,如果你喜欢一个学术性的术语的话。这是一个很好的自传式叙述:我正在从计算语言学的“硬科学”(我的博士课题)转向思考残疾、具体化和(奇怪的)规范性失败的软土地。这个比喻有自己值得尊敬的学术历史:通过接受我的残疾(以及我身份的其他方面,我将在这里保密),我已经打破了我僵硬的外壳,回归生活,接受了章鱼的方式——柔软而适应性强,随时准备把我的身体塞进任何小缝隙,以一种既陌生又有启发的方式思考我的身体和我的身体。在漫长的COVID时代,章鱼一直是一个特别受欢迎的反复出现的角色:从Netflix获得奥斯卡奖的《我的章鱼老师》(2020)到《其他心灵》(Godfrey-Smith 2017)的复兴,其作者现在有了一个虚构的主角Ray……
本文章由计算机程序翻译,如有差异,请以英文原文为准。
查看原文
分享 分享
微信好友 朋友圈 QQ好友 复制链接
本刊更多论文
Becoming the Octopus: Three Variations on a Metaphor
In lieu of an abstract, here is a brief excerpt of the content:

  • Becoming the Octopus:Three Variations on a Metaphor
  • Martina Astrid Rodda

between 2018 and 2019 I hit a wall. Depression was involved, as was relationship breakdown; sexual assault made an appearance. Paradoxically, my work was the most stable aspect of my life: an understanding supervisor and a research topic fairly separate from my everyday experience helped. Anyway, things were much improved by the end of 2019; 2020 was to be the year in which things started looking up.

Well.

Still, this is not a COVID piece. I did not get COVID in 2020; I did get a referral to a rheumatology clinic. My joints hurt. All the time. And I was tired all the time. And my brain felt alternatively full of fog and bees. And this was not getting better even when I stayed home and rested and took my antidepressants.

As of summer 2022 (the UK National Health Service's [NHS] referral times are dismaying),1 I have a diagnosis of fibromyalgia. Diagnosis marks both a rupture and the opposite of one. A chronic illness is a curious thing: by definition, there is no cure—there may be barely any treatment;2 little in the patient's status changes by virtue of being diagnosed. Chronic illness being [End Page 315] an open-ended state,3 from which there is no return, it can be uncomfortable for both patients and caregivers.4

I want to use the rest of this article to explore this concept through one guiding metaphor with classical connections: the octopus. My primary symptoms are joint and bone pain, so it is tempting to imagine a different kind of embodiment for myself: malleable, tentacular, not confined to the rigid form that causes me deep discomfort. In a sense, this is a utopian, impossible form of adaptation, an unreasonable adjustment: what if instead of struggling to be a human I redesigned myself into a different, more accessible body, a full-body prosthetic?5

What follows is a somewhat rhapsodic set of thoughts about precisely this: bodies, precarity, utopias, what we can do to adapt to ruptures that it is impossible to return from, and of course, cephalopods.

malleability

In a recent lecture on Homer's underwater imagery, Alex Purves argued that the two alternative biographies which the Iliad provides for Hephaestus (the version in which he hits land in Lemnos as told in 1.585–94 and the one in which he hits the sea instead and is raised by Thetis and Eurynome in an ocean cave in 18.393–407) reflect "a split in the fabric of the Iliad itself": between a space defined by land, in which the focus is firmly on the heroes' hard and unforgiving masculinity, and one defined by water, in which social bonds are more fluid and "expressed through a medium that has more to do with lyric than epic."6 This split is also reflected in Hephaestus's different kinds of craft: convoluted, organic jewelry under the sea ("many wrought items, brooches and twisted spiral wires and flower cabochons and chain necklaces"),7 versus the hard, shell-like armor forged for Achilles. [End Page 316]

It is tempting for me to wax lyrical about the virtues of softness, or perhaps more precisely, squishiness—malleability, if you prefer an academic-sounding term. It is a good autobiographical narrative: I am moving from the "hard science" of computational linguistics (my PhD topic) to the soft lands of thinking about disability, embodiment, and (queer) failures of normativity. The metaphor has its own respectable scholarly history: by accepting my disability (and other aspects of my identity which I will keep private here), I have broken out of my rigid shell and returned to life having embraced the way of the octopus—squishy and adaptable, ready to fit my body into any little crevice, thinking about my body and with my body in a way that is simultaneously alien and illuminating.

Octopuses8 have been a particularly popular recurring character in the long COVID era: from Netflix's Oscar-winning My Octopus Teacher (2020) to the revival of Other Minds (Godfrey-Smith 2017), whose author now has a fictional counterpart in the protagonist of Ray...

求助全文
通过发布文献求助,成功后即可免费获取论文全文。 去求助
来源期刊
CiteScore
1.30
自引率
0.00%
发文量
0
期刊介绍: Transactions of the APA (TAPA) is the official research publication of the American Philological Association. TAPA reflects the wide range and high quality of research currently undertaken by classicists. Highlights of every issue include: The Presidential Address from the previous year"s conference and Paragraphoi a reflection on the material and response to issues raised in the issue.
期刊最新文献
Becoming a Place: Speaking Landscapes in the Homeric Hymn to Apollo The Platonic Epistles and Fanaticism in the History of Philosophy: Meiners, Tiedemann, and Kant Erotic Epistemology, Cult Didactic Rhetoric, and the "Mysteries of Venus" in Ovid's Ars amatoria 2.601–40 List of Abbreviations The State of the Society
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
现在去查看 取消
×
提示
确定
0
微信
客服QQ
Book学术公众号 扫码关注我们
反馈
×
意见反馈
请填写您的意见或建议
请填写您的手机或邮箱
已复制链接
已复制链接
快去分享给好友吧!
我知道了
×
扫码分享
扫码分享
Book学术官方微信
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术
文献互助 智能选刊 最新文献 互助须知 联系我们:info@booksci.cn
Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。
Copyright © 2023 Book学术 All rights reserved.
ghs 京公网安备 11010802042870号 京ICP备2023020795号-1