Remember and never forget

In this article we try to analyse the relationship constructed between the memories of individuals and collective memory. This analysis is based on the confrontation of two types of sources: on the one hand the Yisker‐biher or “books of memories”; devoted to several hundred Jewish communities of the Diaspora (mostly in Poland), and on the other, autobiographies of Jews, both written (selected among the many published in the last ten years) and oral. Both kinds of texts are part of a literature of memorial and of mourning which makes use of analogous procedures and themes. Despite the diveristy and the irreducible uniqueness of each lived experience, the individual accounts all recount basically, the same trials: uprooting, migration, persecution, exile and impossibility of mourning. The authors of the autobiographies, in their role as spokespeople for others, who are no longer alive to bear witness, contribute not only to transmit individual memories, but also to reconstitute a collective memory. Inversely, collective memory takes its substance from individual memories, and bases its rhythm and movement upon them. These exchanges, in the form of chiasmes, creates a memory which is both unified and multiple, where individual memories reproduce general categories which subsume them and give them meaning.     

Storytelling and co-authorship in feminist alliance work: reflections from a journey

If all writing is fundamentally tied to the production of meanings and texts, then feminist research that blurs the borders of academia and activism is necessarily about the labor and politics of mobilizing experience for particular ends. Co-authoring stories is a chief tool by which feminists working in alliances across borders mobilize experience to write against relations of power that produce social violence, and to imagine and enact their own visions and ethics of social change. Such work demands a serious engagement with the complexities of identity, representation, and political imagination as well as a rethinking of the assumptions and possibilities associated with engagement and expertise. This article draws upon 16 years of partnership with activists in India and with academic co-authors in the USA to reflect on how storytelling across social, geographical, and institutional borders can enhance critical engagement with questions of violence and struggles for social change, while also troubling dominant discourses and methodologies inside and outside of the academy. In offering five ‘truths’ about co-authoring stories through alliance work, it reflects on the labor process, assumptions, possibilities, and risks associated with co-authorship as a tool for mobilizing intellectual spaces in which stories from multiple locations in an alliance can speak with one another and evolve into more nuanced critical interventions.     

场所叙事及其对于城市文化特色与认同性建构探索——以上海滨水历史地段更新为例

论文综述了国内外关于场所的相关理论研究,提出了一种城市文化特色塑造的基础性的新方法"场所叙事"。论文阐述了相关的定义与内容,探索了城市文化特色与其认同性建构的场所叙事策略与路径。相比传统基于物质形象塑造模式,场所叙事更倾向于将场所中隐含的非物质的社会文化信息展现到物质空间之中,来凸显城市亚文化;同时,场所叙事提供了一种跨学科的框架来建构文化认同,培育场所与人之间的和谐关系。此外,论文对上海滨水历史街区"老码头"更新进行考查,从场所叙事角度,来诠释与验证其策略在历史街区重构中的适用性。本文的贡献在于为当下中国城镇化进程中塑造城市地域文化特色提供了新思路。     

身体视角下的旅游体验——基于徒步游记与访谈的扎根理论分析

身体理论的发展为旅游体验本质的探究提供了新的可能,国内外的研究开始关注人的某些感官体验,但作为一个整体的身体还极少得到审视。在梳理相关文献的基础上,采用身体地理学视角,对收集的徒步旅行游记和访谈进行扎根理论分析,提炼出24个范畴、7个主范畴和1个核心范畴,据此建立旅游体验本质模型。结果表明,徒步旅游体验本质上是一种具身化生成实践,即旅游者通过具体身体的参与,与旅游情境深度融合,寻求个体完善与成长的对象性活动。具体包括身体意识的唤醒、身心的浸入、与他人和自然的共在以及个体的生成等四种体验类型。这些体验主要通过旅游者由身体痛苦到精神快乐的逆向选择、具有仪式象征意义的行为表演和面向自我的反思性观照三种典型路径达到。在此过程中,作为整体的身体解除了规训和压制,展现出生动鲜活的样貌,迈向持续的生成之域。     

STRUCTURAL ANALYSIS OF THE POLICE-TRACKER STORY GENRE IN GOONIYANDI

This paper investigates the structure and socio-cultural functions of a class of narrative texts in the Gooniyandi language of the Fitzroy Crossing area (Kimberley, W.A.). These are ‘police-tracker stories’: narratives relating actual incidents involving the police and police trackers; most are autobiographical accounts told to me by Jack Bohemia, a former police tracker. It is argued that the texts of this type constitute a genre, characterised structurally in terms of episodes: all the texts consist of a set of seven inherent episode-types, six of which form two ternary episode-sequences. A variety of other, optional episodes may also occur. The episodal structure of the texts reflects, in an iconic way, their socio-cultural meanings and the narrator's ideology. It is argued that the texts represent an ideology of place as the organising principle for past experiences; and that they project a moral view of the world, in which ‘crimes' are ‘punished’. Some brief comments are also made rejecting the category label ‘oral history’.     

Shame, Guilt, and Anguish in Holocaust Survivor Testimony

This article examines how Holocaust survivors interpret themeaning of specific "iconic," all-absorbing memories that seldomfind their way into the survivors' public account of their Holocaustexperience. Utilizing the idea of public and private space, and personaland corporate pain as heuristic tools, I examine how survivorsorganize experience. In the final section, I argue that survivorslive with countervailing pressures: the struggle to forget andremain silent and the need to tell and to memorialize. Oraltestimony's communal, didactic, and therapeutic nature makeit a unique platform for these conflicting forces to work themselvesout by transforming narratives of suffering into narrativesof witnessing.     

Memory and History: Liturgical Time and Historical Time

This article investigates the differential structure and representation of time in memory and history. It examines two moments in Jewish historical thought—in the Middle Ages, and in works written within and after the Holocaust—and demonstrates the fundamentally liturgical nature of Jewish historical memory in selected texts from these two periods. Following the groundbreaking work of Yerushalmi, it seeks to demonstrate that for Jews, historical experience is incorporated into the cyclical reenactment of paradigmatic events in Jewish sacred ritual. Recent or contemporary experiences acquire meaning only insofar as they can be subsumed within Biblical categories of events and their interpretation bequeathed to the community through the medium of Scripture, that is to say, only insofar as they can be transfigured, ritually and liturgically, into repetitions and reenactments of ancient happening. In such liturgical commemoration, the past exists only by means of recitation; the fundamental goal of such recitation is to make it live again in the present, to fuse past and present, chanter and hearer, into a single collective entity. History, in the sense that we understand it to consist of unique events unfolding within irreversible linear time, is absorbed into cyclical, liturgical memory.
This article argues that the question of Jewish history—both medieval and post-Holocaust—poses in a compelling fashion the question of the relationship between memory and history more generally, and serves to contest the current tendency in academic historiography to collapse history into memory. It claims that to the extent that memory "resurrects,""re-cycles," and makes the past "reappear" and live again in the present, it cannot perform historically, since it refuses to keep the past in the past, to draw the line, as it were, that is constitutive of the modern enterprise of historiography.     

Laughing at a saint? Miracle and irony in the Vita Gangulfi prima

This article examines the Vita Gangulfi prima, a text which was frequently copied and widely circulated in the Middle Ages. It argues that the text can be understood as an ironic discourse on miracle stories in hagiographical texts: the central message of the Vita is that meek and penitential living leads to sanctity, and not the enjoyment of stories about miracles. At the same time, the Vita presents the reader to some extent with a performance of this idea. The reader who sees through to the Vita's ironic intent is encouraged to laugh at the saint and thereby comes to comprehend the very sin for which the various characters in the Vita are punished, while the text simultaneously depicts penitence as the way out of this sinfulness. The Vita's critique of miracle stories made an eccentric contribution to a discourse which was also carried on in a number of other hagiographical texts of the early tenth century.     

Structural Features of the Stone-Built T'ing-Pagoda

This article examines representations of Music Master Kuang in early Chinese historical and philosophical texts. Music Master Kuang was entirely blind, at a time when people with disabilities suffered serious discrimination. However, in spite of his handicap, he was able not merely to become a fine musician, but also served as a key advisor to two rulers of Jin, Lord Dao (r. 573–558 BCE) and his son, Lord Ping (r. 557–532 BCE), and in some texts is said to have acted as their prime minister. In achieving this transition, he is unique among Music Masters of the period. This article classifies the stories told about him into two main thematic groups, as a musician and as a statesman, to show the way in which music was related to statecraft through the persona of an individual who was both a highly respected government minister and a noted performer on the qin.     

明朝公祭文文本的政治文化内涵

祭文是祭祀仪式过程中使用的祝祷性文字。明代史籍中保存了大量国家公祭文,按内容可分为常规性祭文与临时性祭文两类。祭文在公祭仪式中被宣读、呈案、焚烧或掩埋,此为祭祀过程的重要环节之一。公祭文文本传递出重要的文化内涵：首先,它以言辞形式传达出祭祀主体之意图,沟通了人神关系;其次,对祭祀主体之身份和统治之正统合法性进行反复强化;再次,表达祈福弥灾,规约官民,震慑鬼类的意图。此外,祭祀文中的各种对象关系展现出时人复杂而微妙的天、神,君、臣、人、鬼观。在祭祀仪式上使用祭文使上述内涵得到彰显,进而增强了群体意识中的“神圣”体悟。     

"Dead or Banished": A Comparative Reading of the Stories of King Oedipus and King David

The rise and fall of two of the most famous legendary kings, Oedipus and David, seem to bear great resemblance to each other. This is especially the case in the central narrative of Sophocles' Oedipus the King and the Second Book of Samuel where the kings are usurped by a close relative upon the intercession of a violent third party. The article argues that the stories are based on conventions of the rise and fall of a sacred king who restores order to a violent and “plagued” kingdom. It proposes a comparative reading of the texts, in conjunction with an anthropological reading in accordance with the insights of Rene Girard. This will provide not only a way of reading these ancient texts but also give insight into the perspective of and reality referred to in the texts. This is to read the text with appreciation of the dynamics of text and reader through the anthropological perspective opened up by the recognition of the victim.     

弄玉、紫玉传说蕴含的历史“远景”

本文对弄玉、紫玉传说所蕴含历史价值的相似处作出分析,认为它们的历史“远景”是上古公女丧葬中的人殉制度。同时,本文亦辨析了在两则传说文本定型的过程中,后代所融入的文化元素：神鬼观念和墓葬风俗。     

Storytelling and meal experience concepts

ABSTRACT

The aim of this study is to explore how storytelling with local and regional origin can be used to develop meal experience concepts in restaurants. Focus is on Nordic food from the perspective of the experience economy. The first goal is to analyse the transformation of menus into experience concepts and dining areas into experiencescapes. The second goal is to investigate if storytelling activities in restaurants can lead to destination development. It is also reflected upon if meal experience storytelling in restaurants has implications for consumers’ everyday food consumption. Three cases in Sweden and Norway with different storytelling strategies are selected. In all these cases, the stories are unique, the places are linked to the stories and the personnel take part in the storytelling activities. The stories are easy to communicate and easy for the target group to connect to. The menus are linked to the story and are all based on local Nordic food culture and local food products. The menus are set and offered in experiencescapes that in various ways fit the stories. The concepts have contributed to the destinations with more visitors, more collaboration among businesses and increased media attention.     

存世《出师颂》墨迹本与刻本关系考

本文将《隋贤书出师颂》墨迹本与传世《出师颂》的八种刻本进行排比梳理,归纳出三个系统:即“萧子云”系统、“索靖”系统、“隋人”系统。通过各本文字校勘比较和文献考证,证明“索靖”系统刻本的母本即史载北宋“宣和本”,“隋人”系统即史载南宋“绍兴本”,而此两本与北宋《兰亭续帖》所刻“萧子云本”,俱出自同一个更古的祖本。进而对辑入《出师颂》文字的《文选》一书的版本进行分析,论证“绍兴本”应是隋和初唐书家的临摹本,即《隋贤书出师颂》墨迹。     

重构、建构与解构之间——从文学形式论史学类型与史学性质

凯斯·詹金斯和艾伦·穆斯洛将当代西方史学界对于历史学性质问题的立场划分为重构主义、建构主义、解构主义三种分野。重构主义强调历史知识与过去实在相符合的客观性与真理性,相信史家具有以历史叙事的方式重建过去的技能;建构主义主张历史在根本层面上依旧是对过去的摹写,但在经验事实之外需要借助其他学科的理论和方法,以期实现对总体历史的建构;解构主义则指出了过去与历史之间、真实与叙述之间、实在与语言之间联结的脆弱性,主张以解构历史编纂学的方式透析过去如何被编制为各种历史。这种史学类型的划分本身即蕴涵了后现代主义的基本理论立场与实际指涉,从中可以更加清晰地辨识其对历史学性质问题挑战的核心范围与思想取向。     

Hallucinations and pathological visual perceptions in Maupassant's fantastical short stories--a neurological approach

Maupassant excelled as a realist writer of the nineteenth century, with fantastical short stories being an outstanding example of his literary genius. We have analysed four of his fantastical stories from a neurological point of view. In "Le Horla," his masterpiece, we have found nightmares, sleep paralysis, a hemianopic pattern of loss and recovery of vision, and palinopsia. In "Qui sait" and in "La main" there is also an illusory movement of the objects in the visual field, although in a dreamlike complex pattern. In "Lui," autoscopy and hypnagogic hallucinations emerge as fantastical key elements. The writer suffered from severe migraine and neurosyphilis involving the optic nerve, which led to his death by general paralysis of the insane (GPI). Visual loss and visual hallucinations affected the author in his last years, before a delirant state confined him to a nursing home. Our original hypothesis, which stated that he could have translated his sensorial experiences coming from this source to his works, had to be revised by analyzing some of his earliest works, notably "Le Docteur Héraclius Gloss" and "La main d'écorché" (1875). We found hallucinatory symptoms, adopting the form of autoscopy and other elaborated visual misperceptions, in stories written at age 25, when Maupassant was allegedly healthy. Therefore, we hypothesize that they may be related to his hypersensitive disposition, assuming that no pathology is necessary to experience such vivid experiences. In addition, Maupassant's abuse of drugs, as illustrated in "Rêves," could have provided an additional element to outline his painstaking visual depictions. All these factors, in addition to his up-to-date neurological knowledge and attendance at Charcot's lectures at "La Salpêtrière," armed the author for repetitive and enriched hallucinatory experiences, which were transferred relentlessly into his works from the beginning of his career.     

Actualité

This article critically examines the first instances of homosexuality in French youth literature in the 1990s. It starts with a literature review of the fictional texts published specifically for a youth audience, around four key themes: same-sex love stories between teenagers; adult homosexuality and homoparentalité; HIV/AIDS; coming out and homophobia. This review is followed by an analysis of the factors accounting for the appearance and development of homosexuality (through LGBT characters, feelings and situations) in French youth literature in the last decade of the twentieth century. The final part of the article discusses the importance and political function of youth literature with regards to LGBT issues in the French context.     

2. STORYTELLING

Natalie Davis is a quintessential storyteller in the way theorized by Walter Benjamin, Hannah Arendt, and Michel de Certeau. Her work decenters history not simply because it grants agency and so historical visibility to those who have been hidden from history or left on its margins, but also because her stories reveal the complexities of human experience and so challenge the received categories with which we are accustomed to thinking about the world.     

Envisioning Artifacts: a Classic Maya View of the Archaeological Record

This paper explores a Classic Maya (ca. AD 250–900) “material vision”—that is, a locally determined and culturally specific way of understanding the material world, its salient qualities, and associated meanings—based on evidence found in hieroglyphic texts from across the Maya world. Understanding Classic Maya ways of seeing the material world is an important undertaking as part of exploring alignments and misalignments between ancient indigenous and modern archaeological understandings of what today we view as “artifacts.” This topic is explored in the article through two related inquiries: first, I look at “artifacts” (i.e., materials that qualify as such, in an archaeological material vision) recorded in the hieroglyphic record, yielding thematic understandings of objects related to form and function, wholeness versus brokenness, and the relational potential of objects. Second, I use ten hieroglyphic property qualifiers that indicate Maya material perceptions and categories to gain explicit insight into some organizing principles within a Maya way of visualizing the material world. Throughout the article, I ask: can we envision archaeological objects using Maya conceptions, and how does this way of seeing align or misalign with archaeological material engagements?     

山地旅游的非功用性体验研究——基于云南玉龙雪山游记的扎根理论分析

在旅游个性化、情感化、精神性消费渐成趋势背景下,具有丰富非功用性特质的山地旅游迎来发展新机遇.在提出山地旅游非功用性体验这一新概念的基础上,应用扎根理论分析方法对玉龙雪山案例地网络游记资料进行逐级编码,洞察山地旅游非功用性体验发展过程及实现方式等.研究表明:山地旅游非功用性体验是在山地旅游场的精神导引下、在情绪和情感的...