Traditional interpretations of Thomas Mann's relation to Nietzsche's writings plot out a simple relation of earlier adulation and later rejection. The book argues that Mann's disavowal of Nietzsche's influence was, in the words of T.J. Reed, a necessary political act when the repudiation of Nietzsche's more hysterical doctrines required such a response. Using a genealogical method, the book traces how Mann labors ambivalently under the shadow of Nietzsche's writings on his own political artistry through a detailed analysis of Mann's Death in Venice, Dr. Faustus, the Joseph tetralogy, and Confessions of Felix Krull, Confidence Man. Using the recurring Nietzschean themes of eroticism, death, music, and laughter as a guide, it arrives at a rough picture of how Mann both takes up and discontinues Nietzsche's poetic heritage. The book derives the vision of the interrelationships binding these four leitmotiv elements from Dürer's magic square as depicted in Melancholia I. The link with Dürer is far from arbitrary because Mann directly aligned Nietzschean insight with Dürer's world of passion, sympathy with suffering, the macabre stench of rotting flesh, and Faustian melancholy.
Challenging the classic horror frame in American film American filmmakers appropriate the “look” of horror in Holocaust films and often use Nazis and Holocaust imagery to explain evil in the world, say authors Caroline Joan (Kay) S. Picart and David A. Frank. In Frames of Evil: The Holocaust as Horror in American Film, Picart and Frank challenge this classic horror frame—the narrative and visual borders used to demarcate monsters and the monstrous. After examining the way in which directors and producers of the most influential American Holocaust movies default to this Gothic frame, they propose that multiple frames are needed to account for evil and genocide. Using Schindler’s List, The Silence of the Lambs, and Apt Pupil as case studies, the authors provide substantive and critical analyses of these films that transcend the classic horror interpretation. For example, Schindler’s List, say Picart and Frank, has the appearance of a historical docudrama but actually employs the visual rhetoric and narrative devices of the Hollywood horror film. The authors argue that evil has a face: Nazism, which is configured as quintessentially innate, and supernaturally crafty. Frames of Evil, which is augmented by thirty-six film and publicity stills, also explores the commercial exploitation of suffering in film and offers constructive ways of critically evaluating this exploitation. The authors suggest that audiences will recognize their participation in much larger narrative formulas that place a premium on monstrosity and elide the role of modernity in depriving millions of their lives and dignity, often framing the suffering of others in a manner that allows for merely “documentary” enjoyment.
There are two oppositional narratives in relation to telling the story of indigenous peoples and minorities in relation to globalization and intellectual property rights. The first, the narrative of Optimism, is a story of the triumphant opening of brave new worlds of commercial integration and cultural inclusion. The second, the narrative of Fear, is a story of the endangerment, mourning, and loss of a traditional culture. While the story of Optimism deploys a rhetoric of commercial mobilization and “innovation,” the story of Fear emphasizes the rhetoric of preserving something “pure” and “traditional” that is “dying.” Both narratives have compelling rhetorical force, and actually need each other, in order to move their opposing audiences into action. However, as Picart shows, the realities behind these rhetorically framed political parables are more complex than a simple binary. Hence, the book steers a careful path between hope rather than unbounded Optimism, and caution, rather than Fear, in exploring how law functions in and as culture as it contours the landscape of intellectual property rights, as experienced by indigenous peoples and minorities. Picart uses, among a variety of tools derived from law, critical and cultural studies, anthropology and communication, case studies to illustrate this approach. She tracks the fascinating stories of the controversies surrounding the ownership of a Taiwanese folk song; the struggle over control of the Mapuche’s traditional land in Chile against the backdrop of Chile’s drive towards modernization; the collaboration between the Kani tribe in India and a multinational corporation to patent an anti-fatigue chemical agent; the drive for respect and recognition by Australian Aboriginal artists for their visual expressions of folklore; and the challenges American women of color such as Josephine Baker and Katherine Dunham faced in relation to the evolving issues of choreography, improvisation and copyright. The book also analyzes the cultural conflicts that result from these encounters between indigenous populations or minorities and majority groups, reflects upon the ways in which these conflicts were negotiated or resolved, both nationally and internationally, and carefully explores proposals to mediate such conflicts.
The endurance of the Frankenstein narrative as a modern cinematic myth is undeniable. Its flexibility has produced classic and contemporary horror film-most notably the Universal films of the thirties-but it has also resulted in unusual hybrids, such as musical horror-comedy (The Rocky Horror Picture Show), hyperbolic parody (Flesh for Frankenstein), and science fiction (the Alien and Terminator series). This sourcebook provides a complete guide to all of the story's filmic incarnations-including essential information such as cast, creative personnel, and plot summaries-and also guides the reader to relevant primary texts such as scripts, posters, production histories, and newspaper clippings. Utilizing an approach that is both popular and scholarly, and including spotlight essays that deal with contemporary academic approaches to the subject, The Frankenstein Film Sourcebook reveals the depth of the cinematic range of interpretations of a classic modern myth. Comprehensive in its scope, The Frankenstein Film Sourcebook provides an alphabetical guide to two hundred films that incorporate the Frankenstein narrative. It also delves into both primary and secondary perspectives and includes discussions of aspects of the films, such as their depiction of women, which is relevant to current scholarly critiques.
Employing a range of approaches to examine how "monster-talk" pervades not only popular culture but also public policy through film and other media, this book is a "one-stop shop" of sorts for students and instructors employing various approaches and media in the study of "teratologies," or discourses of the monstrous.
In this innovative work of autoethnography, Caroline Picart weaves across letters, diary entries, newspaper articles, and visual art in an attempt to reconcile her personal experience with her professional identity as a philosopher and scientist living in the U.S. In part a dialogue with her past and ancestry-she was raised in the Philippines and educated in England and the United States-and in part a scholarly analysis, Picart asks what it means to be defined as a member of a specific "race," especially as a "foreigner" married to an American, living within multi-cultural America. Inside Notes From the Outside wrestles with issues that have loomed over anyone who has had to come to terms with concrete, pragmatic questions regarding identity within the interacting spheres of race, gender, class, and power. Based on the premise that discourse regarding these issues tend to be cast into a relationship of powerful vs. powerless, the author contends that power is not a fixed thing, but a subtle, complex matrix that shifts over time. A thoughtful approach toward issues of cultural difference, Inside Notes From the Outside provides a sincere and uniquely interior perspective on identity formation.
American Self-Radicalizing Terrorists and the Allure of Jihadi Cool/Chic provides a critical legal analysis of how American self-radicalizing terrorists become what they are by analyzing, in detail, the stories of Colleen LaRose, America’s first Most Wanted Female Terrorist, and the Tsarnaev brothers, Tamerlan and Jahar (Dzhokhar), the Boston Marathon Bombers. Drawing from the analytic tools of cutting-edge studies on terrorism by global experts, as well as the latest news reports, policy papers, Congressional Hearings, and legal documents, the book illustrates how the internet provides the means through which a self-activating terrorist may first self-radicalize through some imaginary or sympathetic connection with an organized terrorist network. Additionally, it shows how the romance of “jihadi cool/chic,” packaged by its mastery of Hollywood-style shots and editing, resulting in slick, high resolution productions micro-tailored to appeal to different audiences, is a pivotal factor in the evolution of self-radicalizing terrorists. While showing how there is no single deterministic pathway to radicalization, the book also demonstrates how the internet and imagined relations cemented by the rhetorics of “jihadi cool” or “jihadi chic” function as crucial catalysts, galvanizing “monster talk” into monstrous action. It includes an analysis of “America’s Most Watched Trial,” United States v. Tsarnaev, as it moved through its “guilt” and “penalty” phases, and its culmination in Jahar’s being sentenced to death by lethal injection as America’s youngest self-radicalizing terrorist. The book closes with concise updates regarding America’s self-radicalizing terrorists, such as, among others, Syed Rizwan Farook and Tashfeen Malik, the couple who sprayed a crowd of their colleagues with bullets at a San Bernardino holiday party on December 2, 2015; Omar Mateen, the security guard whose rampage at an Orlando nightclub on June 12, 2016 resulted in America’s worst mass shooting thus far; and Ahmad Khan Rahami, the individual arrested in relation to the New York and New Jersey bombings and attempted bombings on September 17-18, 2016.
The effort to win federal protection for dance in the United States was a racialized and gendered contest. Picart traces the evolution of choreographic works from being federally non-copyrightable to becoming a category potentially copyrightable under the 1976 Copyright Act, specifically examining Loíe Fuller, George Balanchine, and Martha Graham.
Focusing on films outside the horror genre, this book offers a unique account of the Frankenstein myth's popularity and endurance. Although the Frankenstein narrative has been a staple in horror films, it has also crossed over into other genres, particularly comedy and science fiction, resulting in such films as Abbott and Costello Meet Frankenstein, Young Frankenstein, The Rocky Horror Picture Show, Bladerunner, and the Alien and Terminator film series. In addition to addressing horror's relationship to comedy and science fiction, the book also explores the versatility and power of the Frankenstein narrative as a contemporary myth through which our deepest attitudes concerning gender (masculine versus feminine), race (Same versus Other), and technology (natural versus artificial) are both revealed and concealed. The book not only examines the films themselves, but also explores early drafts of film scripts, scenes that were cut from the final releases, publicity materials, and reviews, in order to consider more fully how and why the Frankenstein myth continues to resonate in the popular imagination.
Nietzsche's remarks about women and femininity have generated a great deal of debate among philosophers, some seeing them as ineradicably misogynist, others interpreting them more favorably as ironic and potentially useful for modern feminism. In this study, Kay Picart uses a genealogical approach to track the way Nietzsche's initial use of "feminine" mythological figures as symbols for modernity's regenerative powers gradually gives way to an increasingly misogynistic politics, resulting in the silencing and emasculation of his earlier configurations of the "feminine." While other scholars have focused on classifying the degree of offensiveness of Nietzsche's ambivalent and developing misogyny, Picart examines what this misogyny means for his political philosophy as a whole. Picart successfully shows how Nietzsche's increasingly derogatory treatment of the "feminine" in his post-Zarathustran works is closely tied to his growing resentment over his inability to revive a decadent modernity.
In this innovative work of autoethnography, Caroline Picart weaves across letters, diary entries, newspaper articles, and visual art in an attempt to reconcile her personal experience with her professional identity as a philosopher and scientist living in the U.S. In part a dialogue with her past and ancestry-she was raised in the Philippines and educated in England and the United States-and in part a scholarly analysis, Picart asks what it means to be defined as a member of a specific "race," especially as a "foreigner" married to an American, living within multi-cultural America. Inside Notes From the Outside wrestles with issues that have loomed over anyone who has had to come to terms with concrete, pragmatic questions regarding identity within the interacting spheres of race, gender, class, and power. Based on the premise that discourse regarding these issues tend to be cast into a relationship of powerful vs. powerless, the author contends that power is not a fixed thing, but a subtle, complex matrix that shifts over time. A thoughtful approach toward issues of cultural difference, Inside Notes From the Outside provides a sincere and uniquely interior perspective on identity formation.
This volume studies processes of creating voices of the past to analyze and to juxtapose, discussing the nature of the educational community viewed through feminist theory to reveal hidden ideas surrounding stereotypes, gender status, and power in the postcolonial era. The contributions brought together here explore the various facets of language to focus on metaphorical grammatical constructions, unique and specific with form and function. They interpret various works to capture the essence of style, as well as rhetorical function of basic structure of grammar, diction and syntax, in a literary work as message and meaning. Furthermore, the book also discusses useful pedagogical and theoretical processes used by the literary scholar concerning the power of writing for cultural change. As such, the book will appeal to those who wish to heal through writing. The proceeds of the book support the authors’ local soup kitchen and crisis centers for domestic abuse.
There are two oppositional narratives in relation to telling the story of indigenous peoples and minorities in relation to globalization and intellectual property rights. The first, the narrative of Optimism, is a story of the triumphant opening of brave new worlds of commercial integration and cultural inclusion. The second, the narrative of Fear, is a story of the endangerment, mourning, and loss of a traditional culture. While the story of Optimism deploys a rhetoric of commercial mobilization and “innovation,” the story of Fear emphasizes the rhetoric of preserving something “pure” and “traditional” that is “dying.” Both narratives have compelling rhetorical force, and actually need each other, in order to move their opposing audiences into action. However, as Picart shows, the realities behind these rhetorically framed political parables are more complex than a simple binary. Hence, the book steers a careful path between hope rather than unbounded Optimism, and caution, rather than Fear, in exploring how law functions in and as culture as it contours the landscape of intellectual property rights, as experienced by indigenous peoples and minorities. Picart uses, among a variety of tools derived from law, critical and cultural studies, anthropology and communication, case studies to illustrate this approach. She tracks the fascinating stories of the controversies surrounding the ownership of a Taiwanese folk song; the struggle over control of the Mapuche’s traditional land in Chile against the backdrop of Chile’s drive towards modernization; the collaboration between the Kani tribe in India and a multinational corporation to patent an anti-fatigue chemical agent; the drive for respect and recognition by Australian Aboriginal artists for their visual expressions of folklore; and the challenges American women of color such as Josephine Baker and Katherine Dunham faced in relation to the evolving issues of choreography, improvisation and copyright. The book also analyzes the cultural conflicts that result from these encounters between indigenous populations or minorities and majority groups, reflects upon the ways in which these conflicts were negotiated or resolved, both nationally and internationally, and carefully explores proposals to mediate such conflicts.
Challenging the classic horror frame in American film American filmmakers appropriate the “look” of horror in Holocaust films and often use Nazis and Holocaust imagery to explain evil in the world, say authors Caroline Joan (Kay) S. Picart and David A. Frank. In Frames of Evil: The Holocaust as Horror in American Film, Picart and Frank challenge this classic horror frame—the narrative and visual borders used to demarcate monsters and the monstrous. After examining the way in which directors and producers of the most influential American Holocaust movies default to this Gothic frame, they propose that multiple frames are needed to account for evil and genocide. Using Schindler’s List, The Silence of the Lambs, and Apt Pupil as case studies, the authors provide substantive and critical analyses of these films that transcend the classic horror interpretation. For example, Schindler’s List, say Picart and Frank, has the appearance of a historical docudrama but actually employs the visual rhetoric and narrative devices of the Hollywood horror film. The authors argue that evil has a face: Nazism, which is configured as quintessentially innate, and supernaturally crafty. Frames of Evil, which is augmented by thirty-six film and publicity stills, also explores the commercial exploitation of suffering in film and offers constructive ways of critically evaluating this exploitation. The authors suggest that audiences will recognize their participation in much larger narrative formulas that place a premium on monstrosity and elide the role of modernity in depriving millions of their lives and dignity, often framing the suffering of others in a manner that allows for merely “documentary” enjoyment.
Employing a range of approaches to examine how "monster-talk" pervades not only popular culture but also public policy through film and other media, this book is a "one-stop shop" of sorts for students and instructors employing various approaches and media in the study of "teratologies," or discourses of the monstrous.
Traditional interpretations of Thomas Mann's relation to Nietzsche's writings plot out a simple relation of earlier adulation and later rejection. The book argues that Mann's disavowal of Nietzsche's influence was, in the words of T.J. Reed, a necessary political act when the repudiation of Nietzsche's more hysterical doctrines required such a response. Using a genealogical method, the book traces how Mann labors ambivalently under the shadow of Nietzsche's writings on his own political artistry through a detailed analysis of Mann's Death in Venice, Dr. Faustus, the Joseph tetralogy, and Confessions of Felix Krull, Confidence Man. Using the recurring Nietzschean themes of eroticism, death, music, and laughter as a guide, it arrives at a rough picture of how Mann both takes up and discontinues Nietzsche's poetic heritage. The book derives the vision of the interrelationships binding these four leitmotiv elements from Dürer's magic square as depicted in Melancholia I. The link with Dürer is far from arbitrary because Mann directly aligned Nietzschean insight with Dürer's world of passion, sympathy with suffering, the macabre stench of rotting flesh, and Faustian melancholy.
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