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Power is an issue that is attracting increased interest among philosophers, theologians and social scientists. The gospel of Mark, especially in 10:32-45, contains teachings attributed to Jesus about the use and abuse of power. This book applies a combination of different methods and approaches: mainly orality, criticism, literary criticism and a sensitivity for the social and cultural environment of the text, showing the centrality of Jesus's message on the issue of power both for the plot and for the theology of Mark. This message is a call to practice leadership in a way that is subversive toward the networks of power of the empire.
Der Band entstand aus einer Kooperation von Erzählforschenden aus Benin, Ghana und Deutschland. Die Beiträge in deutscher und englischer Sprache beschäftigen sich mit Ananse, dem Spinnenmann, der zentralen Gestalt der westafrikanischen Erzähltradition sowie mit anderen Phänomenen der narrativen Kulturen in Afrika: Dabei werten sie schriftliches Material aus, präsentieren Quellen aus eigener Feldforschung, berichten über Projekte, bei denen mediale Umsetzungen von oralen Überlieferungen erprobt wurden: Rollenspiel und Theater in einer dörflichen Kommunität, zeichnerische Gestaltungen von Jugendlichen in einem städtischen Slum. Besondere Bedeutung kommt dem Film zu. Eine DVD mit Beispielen für die performative Transformation als Spielfilm ist beigefügt.
This interdisciplinary essay collection investigates the various interactions of people, feelings, and things throughout premodern Europe. It focuses on the period before mass production, when limited literacy often prioritised material methods of communication. The subject of materiality has been of increasing significance in recent historical inquiry, alongside growing emphasis on the relationships between objects, emotions, and affect in archaeological and sociological research. The historical intersections between materiality and emotions, however, have remained under-theorised, particularly with respect to artefacts that have continuing resonance over extended periods of time or across cultural and geographical space. Feeling Things addresses the need to develop an appropriate cross-disciplinary theoretical framework for the analysis of objects and emotions in European history, with special attention to the need to track the shifting emotional valencies of objects from the past to the present, and from one place and cultural context to another. The collection draws together an international group of historians, art historians, curators, and literary scholars working on a variety of cultural, literary, visual, and material sources. Objects considered include books, letters, prosthetics, religious relics, shoes, stone, and textiles. Many of these have been preserved in international galleries, museums, and archives, while others have remained in their original locations, even as their contexts have changed over time. The chapters consider the ways in which emotions such as despair, fear, grief, hope, love, and wonder become inscribed in and ascribed to these items, producing 'emotional objects' of significance and agency. Such objects can be harnessed to create, affirm, or express individual relationships, as, for example, in religious devotion and practice, or in the construction of cultural, communal, and national identities.
The voluminous book provides a range of international theories and methodologies in analytical folklore investigations, and a classification scheme based on genre is offered as the system of taxonomy for Philippine traditional materials. Lopez counts on the regional folklorists to refine the classification according to the texts of their respective areas. The different genres, too, are explained and examined in another part of Lopez's study. The reader will definitely find interesting and useful, the illustrative examples for each genre.
The Talmud's Red Fence explores how rituals and beliefs concerning menstruation in the Babylonian Talmud and neighboring Sasanian religious texts were animated by difference and differentiation. It argues that the practice and development of menstrual rituals in Babylonian Judaism was a product of the religious terrain of the Sasanian Empire, where groups like Syriac Christians, Mandaeans, Zoroastrians, and Jews defined themselves in part based on how they approached menstrual impurity. It demonstrates that menstruation was highly charged in Babylonian Judaism and Sasanian Zoroastrian, where menstrual discharge was conceived of as highly productive female seed yet at the same time as stemming from either primordial sin (Eve eating from the tree) or evil (Ahrimen's kiss). It argues that competition between rabbis and Zoroastrians concerning menstrual purity put pressure on the Talmudic system, for instance in the unusual development of an expert diagnostic system of discharges. It shows how Babylonian rabbis seriously considered removing women from the home during the menstrual period, as Mandaeans and Zoroastrians did, yet in the end deemed this possibility too "heretical." Finally, it examines three cases of Babylonian Jewish women initiating menstrual practices that carved out autonomous female space. One of these, the extension of menstrual impurity beyond the biblically mandated seven days, is paralleled in both Zoroastrian Middle Persian and Mandaic texts. Ultimately, Talmudic menstrual purity is shown to be driven by difference in its binary structure of pure and impure; in gendered terms; on a social axis between Jews and Sasanian non-Jewish communities; and textually in the way the Palestinian and Babylonian Talmuds took shape in late antiquity.
This Companion is divided into six sections that provide an introduction to and critical history of the field, discussions of key texts and a critical debate on major topics such as the nation, race, gender and migration. In the final section contributors examine the material dissemination of Caribbean literature and point towards the new directions that Caribbean literature and criticism are taking.
This concise and accessible critical introduction examines the world of popular fairy-tale television, tracing how fairy tales and their social and cultural implications manifest within series, television events, anthologies, and episodes, and as freestanding motifs. Providing a model of televisual analysis, Rudy and Greenhill emphasize that fairy-tale longevity in general, and particularly on TV, results from malleability—morphing from extremely complex narratives to the simple quotation of a name (like Cinderella) or phrase (like "happily ever after")—as well as its perennial value as a form that is good to think with. The global reach and popularity of fairy tales is reflected in the book’s selection of diverse examples from genres such as political, lifestyle, reality, and science fiction TV. With a select mediagraphy, discussion questions, and detailed bibliography for further study, this book is an ideal guide for students and scholars of television studies, popular culture, and media studies, as well as dedicated fairy-tale fans.
The Yugoslav War of Succession had untold ramifications for those living in the embattled region. What often goes overlooked, however, is the impact that the war had on people from the former Yugoslavia who were living abroad. We are Now a Nation considers the effect that the war and the independence of Croatia had on Croatian diaspora-homeland relations. In doing so, it confronts complex questions of ideology, nostalgia, social suffering, nationalism, and identity politics as manifested in the relationship between diaspora and homeland Croats. Daphne Winland draws upon extensive, multi-sited ethnographic research in both Toronto and Croatia from 1992 to the present, exploring the problematic nature of Croatian identity. The occasion of Croatian independence, she suggests, resulted in the emergence of a politics of 'desire' and 'disdain,' which further complicated efforts to define 'Croatness' (Hrvatstvo) both at home and abroad. The idea of the Croatian homeland has become, therefore, an ambiguous space of identification, a source of either conflict and tension or unity and pride, a place to remember, to forget, or to return to. The first book-length examination of North American Croatian diaspora responses to war and independence, We are Now a Nation highlights the contradictions and paradoxes of contemporary debates about identity, politics, and place.
In Unsettling Assumptions, editors Pauline Greenhill and Diane Tye examine how tradition and gender come together to unsettle assumptions about culture and its study. Contributors explore the intersections of traditional expressive culture and sex/gender systems to question, investigate, or upset concepts like family, ethics, and authenticity. Individual essays consider myriad topics such as Thanksgiving turkeys, rockabilly and bar fights, Chinese tales of female ghosts, selkie stories, a noisy Mennonite New Year’s celebration, the Distaff Gospels, Kentucky tobacco farmers, international adoptions, and more. In Unsettling Assumptions, folkloric forms express but also counteract negative aspects of culture like misogyny, homophobia, and racism. But expressive culture also emerges as fundamental to our sense of belonging to a family, an occupation, or friendship group and, most notably, to identity performativity and the construction and negotiation of power.