How can a song help the hungry and persecuted to survive? Stephanie Sieburth’s Survival Songs explores how a genre of Spanish popular music, the copla, as sung by legendary performer Conchita Piquer, helped Republican sympathizers to survive the Franco regime’s dehumanizing treatment following the Spanish Civil War (1936–39). Piquer’s coplas were sad, bitter stories of fallen women, but they offered a way for the defeated to cope with chronic terror, grief, and trauma in the years known as the “time of silence.” Drawing on the observations of clinical psychotherapy, Sieburth explores the way in which listening to Piquer’s coplas enabled persecuted, ostracized citizens to subconsciously use music, role-play, ritual, and narrative to mourn safely and without fear of repercussion from the repressive state. An interdisciplinary study that includes close readings of six of Piquer’s most famous coplas, Survival Songs will be of interest to specialists in modern Spanish studies and to clinical psychologists, musicologists, and those with an interest in issues of trauma, memory, and human rights.
Criticism of La Regenta has until recently focused on the text's plot as an extraordinarily coherent and convincing fictional world. Stephanie A. Sieburth demonstrates that the devices which produce order in the text are counterbalanced by an equally strong tendency toward entropy of meaning. The narrator is shown to be duplicitous and unreliable in his judgments on characters and events. Without an omniscient narrator, readers must interpret for themselves the complex intertextual structure of the novel. Saints' lives, honor plays, and serial novels each provide partial reflections of Ana Ozores' story. The text becomes a collage of mutually reflecting segments which, like Ana in her moments of self-doubt and madness, ultimately question the function of language and of any overriding interpretation or meaning.
Stephanie Sieburth's Survival Songs explores how a genre of Spanish popular music, the copla, as sung by legendary performer Conchita Piquer, helped Republican sympathizers to survive the Franco regime's dehumanizing treatment following the Spanish Civil War (1936-39).
How can a song help the hungry and persecuted to survive? Stephanie Sieburth’s Survival Songs explores how a genre of Spanish popular music, the copla, as sung by legendary performer Conchita Piquer, helped Republican sympathizers to survive the Franco regime’s dehumanizing treatment following the Spanish Civil War (1936–39). Piquer’s coplas were sad, bitter stories of fallen women, but they offered a way for the defeated to cope with chronic terror, grief, and trauma in the years known as the “time of silence.” Drawing on the observations of clinical psychotherapy, Sieburth explores the way in which listening to Piquer’s coplas enabled persecuted, ostracized citizens to subconsciously use music, role-play, ritual, and narrative to mourn safely and without fear of repercussion from the repressive state. An interdisciplinary study that includes close readings of six of Piquer’s most famous coplas, Survival Songs will be of interest to specialists in modern Spanish studies and to clinical psychologists, musicologists, and those with an interest in issues of trauma, memory, and human rights.
Criticism of La Regenta has until recently focused on the text's plot as an extraordinarily coherent and convincing fictional world. Stephanie A. Sieburth demonstrates that the devices which produce order in the text are counterbalanced by an equally strong tendency toward entropy of meaning. The narrator is shown to be duplicitous and unreliable in his judgments on characters and events. Without an omniscient narrator, readers must interpret for themselves the complex intertextual structure of the novel. Saints' lives, honor plays, and serial novels each provide partial reflections of Ana Ozores' story. The text becomes a collage of mutually reflecting segments which, like Ana in her moments of self-doubt and madness, ultimately question the function of language and of any overriding interpretation or meaning.
This is a collection of free translations from the ancient Greek poet Callimachus, whose surviving work includes the Aitia, a narrative elegy; the Iambi, short poems on occasional themes; and the Hecale, a small-scale epic. The poet and critic Stephanie Burt has written contemporary adaptations of what she calls "Callimachus's lyric, epigrammatic, and narrative genius for our times." These are not literal translations for students of Greek, but instead free translations intended to bring poetry of classical antiquity into modern verse. Considered a major poet in Greek and European readings but not yet in English, Callimachus is remembered for a few sayings, among them "mega biblion, mega kakon": a big, or long, or great book (an epic, for example) is a great evil, or a big, bad thing. Burt's intention is to make Callimachus' "miniaturist, irony-loving, anti-macho sensibility" more accessible to Anglophone readers, with the advantage that Callimachus "speaks without centuries of great English poets who have already adapted him." The Lockert Library of Poetry in Translation embraces a wide geographic and temporal range, from Scandinavia to Latin America to the subcontinent of India, from the Tang Dynasty to Europe of the modern day. It especially emphasizes poets who are established in their native lands and who are being introduced to an English-speaking audience"--
Robinson (education, Teachers College of Ball State U.) explores the educational experiences of Irish, Polish, Italian, and Jewish immigrant women and girls in Chicago during the first half of the 20th century, hoping to shed more light on the impact of gender, alongside class, political, and ethnic differences, in the attitudes held towards schooling in the United States. Looking particularly at "Americanization" efforts in educational institutions, she argues that female experiences were fundamentally different from those of men. Annotation : 2004 Book News, Inc., Portland, OR (booknews.com).
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