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Presenting an innovative, interdisciplinary approach to colonial America's best-known literary genre, Andrew Newman analyzes depictions of reading, writing, and recollecting texts in Indian captivity narratives. While histories of literacy and colonialism have emphasized the experiences of Native Americans, as students in missionary schools or as parties to treacherous treaties, captivity narratives reveal what literacy meant to colonists among Indians. Colonial captives treasured the written word in order to distinguish themselves from their Native captors and to affiliate with their distant cultural communities. Their narratives suggest that Indians recognized this value, sometimes with benevolence: repeatedly, they presented colonists with books. In this way and others, Scriptures, saintly lives, and even Shakespeare were introduced into diverse experiences of colonial captivity. What other scholars have understood more simply as textual parallels, Newman argues instead may reflect lived allegories, the identification of one's own unfolding story with the stories of others. In an authoritative, wide-ranging study that encompasses the foundational New England narratives, accounts of martyrdom and cultural conversion in New France and Mohawk country in the 1600s, and narratives set in Cherokee territory and the Great Lakes region during the late eighteenth century, Newman opens up old tales to fresh, thought-provoking interpretations.
Allegory in America surveys the history of American allegorical writing from the Puritans through the period of American romanticism to postmodernism. In a series of theoretical chapters the cultural function of allegory is discussed in relation to the mythology of American exceptionalism. Each theoretical chapter is followed by a chapter that analyzes a specific text or group of texts. Allegorical indeterminacy is seen to produce a literary tradition that both represents and subverts the ideals of American orthodoxy.
This book juxtaposes representations of labor in fictional texts with representations of labor in nonfictional texts in order to trace the intersections between aesthetic and economic discourse in nineteenth-century America. This intersection is particularly evident in the debates about symbol and allegory, and Cindy Weinstein contends that allegory during this period was critiqued on precisely the same grounds as mechanized labor. In the course of completing a historical investigation, Weinstein revolutionizes the notion of allegorical narrative, which is exposed as a literary medium of greater depth and consequence than has previously been implied.
This book argues that popular feminist fiction provided a key means by which American culture narrated and negotiated the perceived breakdown of American progress after the 1960s. It explores the intersection of two key features of late twentieth-century American culture.
An exploration of the ways early modern European artists have visualized continents through the female (sometimes male) body to express their perceptions of newly encountered peoples. Often stereotypical, these personifications are however more complex than what they seem.
Discusses avant garde films produced during the sixties, and considers the work of Stan Brakhage and Andy Warhol
Allegory in Early Greek Philosophy examines the role that allegory plays in Greek thought, particularly in the transition from the mythic tradition of the archaic poets to the philosophical traditions of the Presocratics and Plato. It explores how a mode of speech that "says one thing, but means another" is integral to philosophy, which otherwise seeks to achieve clarity and precision in its discourse. By providing the early Greek thinkers with a way of defending and appropriating the poetic wisdom of their predecessors, allegory enables philosophy to locate and recover its own origins in the mythic tradition. Allegory allows philosophy simultaneously to move beyond mythos and express the whole in terms of logos, a rational account in which reality is represented in a more abstract and universal way than myth allows.
Winner, Rollins Book Award, Southwest Texas Popular Culture Association/American Culture Association, 2008 Science fiction film offers its viewers many pleasures, not least of which is the possibility of imagining other worlds in which very different forms of society exist. Not surprisingly, however, these alternative worlds often become spaces in which filmmakers and film audiences can explore issues of concern in our own society. Through an analysis of over thirty canonic science fiction (SF) films, including Logan's Run, Star Wars, Blade Runner, Back to the Future, Gattaca, and Minority Report, Black Space offers a thorough-going investigation of how SF film since the 1950s has dealt with the issue of race and specifically with the representation of blackness. Setting his study against the backdrop of America's ongoing racial struggles and complex socioeconomic histories, Adilifu Nama pursues a number of themes in Black Space. They include the structured absence/token presence of blacks in SF film; racial contamination and racial paranoia; the traumatized black body as the ultimate signifier of difference, alienness, and "otherness"; the use of class and economic issues to subsume race as an issue; the racially subversive pleasures and allegories encoded in some mainstream SF films; and the ways in which independent and extra-filmic productions are subverting the SF genre of Hollywood filmmaking. The first book-length study of African American representation in science fiction film, Black Space demonstrates that SF cinema has become an important field of racial analysis, a site where definitions of race can be contested and post-civil rights race relations (re)imagined.
This book is about four writers—Sartre, Eluard, Blanchot, and Céline—whose works confront and respond to the purge of collaborationist intellectuals in postwar France. It investigates how their writing argues for or against the different positions outlined during the purge and how it reflects or distorts the competing theories about literature to emerge from the trials. These writers were themselves involved in the trials to varying degrees: Céline was accused of treason, though eventually condemned on a lesser charge; Eluard, one of the leading Resistance poets and a Communist, published in the clandestine Resistance press and devoted a number of his poems to condemning collaborators; Sartre’s theory of committed literature reiterates the theme of the writer’s responsibility as presented during the trials; as for Blanchot, if his work never directly comments upon the purge, its arguments for the autonomy of literature are both a response to Sartre and a commentary on what Blanchot called the “trial of art.” In their reactions to the purge, these writers mobilized a number of discourses, ranging from the historical, economic, and literary to the sexual, medical, and corporeal. To understand their views on the trials, it is useful to read their texts as allegories of the purge. At one point or another they all speak about the purge through a series of metaphoric substitutions maintained through an extended narrative—whether this narrative is a critical essay, a novel, or a collection of poems. The texts also give the reader a code for reading them allegorically, and this code is the purge archive, whose records, debates, and arguments reshaped the way writers understood their craft.