Academic literature on the topic '1907-1986 Criticism and interpretation'

Malibari, Bima Alqari, Ida Ayu Putu Mahyuni, and A. A. A. Dewi Girindra Wardani. "Kebertahanan Usaha Kain Batik di Desa Gulurejo Tahun 1986-2018." Humanis 24, no. 4 (November 23, 2020): 441. http://dx.doi.org/10.24843/jh.2020.v24.i04.p13.

Mari, Lorenzo. "Old and New Names. Afropolitanism, Failed-State Fiction and World Literature." New Global Studies 13, no. 1 (April 24, 2019): 102–24. http://dx.doi.org/10.1515/ngs-2019-0004.

Lisowska, Katarzyna. "Women and Intertextuality: On the Example of Margaret Atwood’s The Penelopiad." Analyses/Rereadings/Theories: A Journal Devoted to Literature, Film and Theatre 2, no. 1 (January 1, 2014): 18–27. http://dx.doi.org/10.18778/2353-6098.2.03.

Hugason, Hjalti. "Aðskilnaður ríkis og kirkju. Upphaf almennrar umræðu 1878–1915. Síðari grein." Ritröð Guðfræðistofnunar, no. 48 (2019): 25–60. http://dx.doi.org/10.33112/theol.48.2.

Sari, Risca Wulan, Murdiyah Winarti, and Wawan Darmawan. "Perkembangan Surat Kabar dalam Pusaran Politik: Kajian Surat Kabar Sinar Harapan 1961 – 1986." FACTUM: Jurnal Sejarah dan Pendidikan Sejarah 10, no. 2 (October 30, 2021): 173–86. http://dx.doi.org/10.17509/factum.v10i2.39097.

Ujang Hariadi, Tenri Ampa,. "RITUAL MANDI SAFAR DESA AIR HITAM LAUT KECAMATAN SADU KABUPATEN TANJUNG JABUNG TIMUR 1986-2003." Istoria: Jurnal Ilmiah Pendidikan Sejarah Universitas Batanghari 2, no. 2 (December 20, 2018): 63. http://dx.doi.org/10.33087/istoria.v2i2.41.

Riskawati, Riskawati, Ahmadin Ahmadin, and Bustan Bustan. "Komunitas Petani Kopi Ujung Bulu Jeneponto 1986-2018." Jurnal Pattingalloang 6, no. 1 (March 25, 2019): 26. http://dx.doi.org/10.26858/pattingalloang.v6i1.10559.

Widarni, Nugra, Asmunandar Asmunandar, and Amirullah Amirullah. "Hukum Adat Pemali Appa' Handanna Masyarakat Buntu Malangka' : 1815 - 1921." JURNAL PATTINGALLOANG 9, no. 2 (August 31, 2022): 139. http://dx.doi.org/10.26858/jp.v9i2.24847.

Baliutytė, Elena. "“Don’t go picking apples with the devil”: the myth of Faust in the works of Eduardas Mieželaitis." Literatūra 61, no. 1 (December 20, 2019): 78–89. http://dx.doi.org/10.15388/litera.2019.1.4.

Budiman, Hary Ganjar. "Dinamika Industri Kopi Bubuk di Lampung (1907-2011)." Patanjala : Jurnal Penelitian Sejarah dan Budaya 4, no. 3 (September 1, 2012): 526. http://dx.doi.org/10.30959/patanjala.v4i3.161.

Outland, Joyanne Jones. "Emma Lou Diemer : solo and chamber works for piano through 1986." Virtual Press, 1986. http://liblink.bsu.edu/uhtbin/catkey/519286.

Bong-Toh, Mei Choo Aileen. "Fictions of power : the novels of Bessie Head." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59862.

Villemure, Geneviève. "La spirale dans l'oeuvre de Normand Chaurette de 1980 à 1986." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37241.pdf.

Fudge, Heather Lynn. "L' autobiographie et le personnage de fiction chez Simone de Beauvoir." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22587.

Stanislaw, Rebecca W. "The poetic voice of John Ciardi." Virtual Press, 1991. http://liblink.bsu.edu/uhtbin/catkey/833002.

Fortier, Anne-Marie. "La lecture à l'oeuvre : René Char et la métaphore Rimbaud." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34724.

Adams, Melinda J. "Re-making the Auden canon : new readings and critical interpretations of W.H. Auden's 1930's poems based on revised texts." Virtual Press, 1991. http://liblink.bsu.edu/uhtbin/catkey/833006.

Bowd, Gavin. "The poetry of Guillevic." Thesis, University of St Andrews, 1991. http://hdl.handle.net/10023/13449.

Sodekawa, Hiromi. "Enchi Fumiko : a study in the self-expression of women." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28285.

Pietrobruno, Sheenagh. "Myths of the body : performing identity in Genet." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56642.

Pill, Mari. Mari Rääk: (1907--1986). Tallinn: Kirjastus "Kunst", 1988.

Simion, Eugen. Mircea Eliade: A spirit of amplitude. Boulder, Colo: East European Monographs, 2001.

Simion, Eugen. Mircea Eliade: Nodurile și semnele prozei. 2nd ed. București: Univers Enciclopedic, 2005.

Meister, Charles W. Chekhov criticism, 1880 through 1986. Jefferson, N.C: McFarland, 1988.

Phong, Thxua. Thân thre và svu nghiuep ckua thi sĩ Tre Nhị, 1907-1986. Tampa, FL: Lê Văn Cư, 1994.

Apollinaire, Guillaume. Henri Matisse, 1907-1918. Paris: L'Echoppe, 1993.

Laudanna, Mayra. Raphael Galvez, 1907-1998. São Paulo, SP: Momesso Edições de Arte, 1999.

1851-1907, Krstić Đorđe, ed. Slikar Đorđe Krstić, 1851-1907 =: Painter Đorđe Krstić, 1851-1907. Beograd: Narodni muzej, 2001.

1881-1973, Picasso Pablo, ed. Picasso Cubism (1907-1917). New York: Rizzoli, 1990.

Rezső, Szíj. Mata János, 1907-1944. [Budapest]: Szenci Molnár Társaság, 1995.

"Between Historical Criticism and Holistic Interpretation: New Trends in Old Testament Exegesis." In Congress Volume Jerusalem 1986, 298–303. BRILL, 1988. http://dx.doi.org/10.1163/9789004275638_027.

"realities they name. Though corrupt, they remain dictions, fissures, discord, repressions, aporias, etc. divinely given and the poet’s burden is to purify the Inasmuch as their response is a product of their language of his own tribe. Words have been ‘wrested time, so is mine for I remain caught up in a vision of from their true calling’, and the poet attempts to the poem I had during my graduate years at the wrest them back in order to recreate that natural lan-University of Cambridge when I began seriously to guage in which the word and its reality again merge. read it. What I had anticipated to be an obscure alleg-Like Adam, he gives names to his creatures which ory that could be understood only by an extended express their natures. His word-play is a sustained study of its background became more clear the more and serious effort to plant true words as seeds in the I read it until I had the sense of standing at the reader’s imagination. In Jonson’s phrase, he ‘makes centre of a whirling universe of words each in its pro-their minds like the thing he writes’ (1925– per order and related to all the others, its meanings 52:8.588). He shares Bacon’s faith that the true end constantly unfolding from within until the poem is of knowledge is ‘a restitution and reinvesting (in seen to contain all literature, and all knowledge great part) of man to the sovereignty and power (for needed to guide one’s personal and social life. In the whensoever he shall be able to call the creatures by intervening years, especially as a result of increasing their true names he shall again command them) awareness of Spenser’s and his poem’s involvement which he had in his first state of creation’ (Valerius in Ireland, as indicated by the bibliographies com-Terminus). Although his poem remains largely piled by Maley in 1991 and 1996a, and such later unfinished, he has restored at least those words that studies as McLeod 1999:32–62, but best shown in are capable of fashioning his reader in virtuous and Hadfield 1997, I have come to realize also the pro-gentle discipline. What is chiefly needed to under-found truth of Walter Benjamin’s observation that stand the allegory of The Faerie Queene fully is to ‘there is no document of civilization that is not at the understand all the words. That hypothesis is the basis same time a document of barbarism’. The greatness of my annotation. of The Faerie Queene consists in being both: while it My larger goal is to help readers understand ostensibly focuses on Elizabeth’s court, it is impos-why Spenser was honoured in his day as ‘England’s sible even to imagine it being written there, or at any Arch-Poët’, why he became Milton’s ‘Original’ and place other than Ireland, being indeed ‘wilde fruit, the ‘poet’s poet’ for the Romantics (see ‘poet’s poet’ which saluage soyl hath bred’ (DS 7.2). in the SEnc), and why today Harold Bloom 1986: If Spenser is to continue as a classic, criticism must 2 may claim that he ‘possessed [mythopoeic power] continue to recreate the poem by holding it up as a . . . in greater measure than any poet in English mirror that first of all reflects our own anxieties and except for Blake’, and why Greenblatt 1990b:229 concerns. It may not be possible, or even desirable, may judge him to be ‘among the most exuberant, to seek a perspective on the poem ‘uncontaminated generous, and creative literary imaginations in our by late twentieth century interests and beliefs’, as language’. Stewart 1997:87 urges, and I would only ask with As I write in a year that marks a half century of my him that we need to be aware of ‘historical voices engagement with the poem, I have come to realize other than our own, including Spenser’s’. As far as the profound truth of Wallace Stevens’s claim that possible criticism should serve also as a transparent ‘Anyone who has read a long poem day after day glass through which to see what Spenser intended as, for example, The Faerie Queene, knows how the and what he accomplished in ‘Fashioning XII Morall poem comes to possess the reader and how it nat-vertues’. Of course, we cannot assume that under-uralizes him in its own imagination and liberates standing his intention as it is fulfilled in the poem him there’ (1951:50). It has been so for me though, necessarily provides a sufficient reading, but it may I also recognize, not for many critics today whose provide a focus for understanding it. Contemporary engagement with the poem I respect. With Mon-psychological interpretation of the poem’s characters trose 1996:121–22, I am aware that ‘the cultural reads the poem out of focus, and the commendable politics that are currently ascendant within the aca-effort to see the poem embedded in its immediate demic discipline of literary studies call forth condem-sociopolitical context, chiefly Spenser’s relation to nations of Spenser for his racist / misogynist / elitist the Queen, fails to allow that he wrote it ‘to liue with." In Spenser: The Faerie Queene, 40. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-38.

"Given the sample bias towards Sicilian sites, it is difficult to see any consistent regional differences expressed in burial practices. The start of burial and occupation at the three north Sicilian sites at around the beginning of the Holocene however, suggests that the appearance of these practices (in the archaeological record) may be related to particular circumstances of changed mobility within, and use of, the changing landscape in this area; earlier burials are known from peninsular Italy (Mussi 1986; 1987). Although the list is necessarily incomplete and the dating is uncertainly biassed, there is a suggestion in the figures as presented that burial in caves may have been confined to, or more common in, the final LUP and earlier Mesolithic; burial practice, at least in terms of place, may have been changing by the later Mesolithic. Interestingly, caves with Epipalaeolithic burials do not show continuity of use for the same practice into the Neolithic: different sites are chosen (see below). Arguments against marked regional differentiation are the generally similar burial position, and the occurrence of identical types of perforated deer teeth from Puglia and Sicilia. The perforated tooth from the Grotta del Cavallo in Puglia probably relates to the late Romanellian, perhaps at circa 10000-8000 cal.BC; those from the Grotta Romanelli to a similar date. Equivalence of practice, of course, does not necessarily correlate with equivalence of meaning, as is suggested by the different faunal contexts of these finds. The main hunted animals in Puglia were generally equids and bovines, but deer and pig in Sicilia. Discussion Italian Late Upper Palaeolithic and Mesolithic burials have been discussed by Mussi (1986; 1987), Mussi et al. (1989) and Zampetti & Mussi (1991). Although most of the burials are from outside the study area (mostly in Liguria), Mussi (1987) includes the Grotta di San Teodoro and Grotta delPUzzo (SIC), and the Grotta del Romito (CAL). She considers differences to reflect different emphases and conditions of social reproduction (1987: 45ff). In scheme A only certain sex-age individuals were buried, perhaps related to the circumstances of their death. She suggests that male hunters are represented at the Grotta di San Teodoro (although revision now suggests three tentatively identified females: Mussi 1987: 46; Fabbri 1993). In contrast, the burials at the Grotta del Romito represent scheme C, with both males and females, reflecting increased emphasis on social reproduction through exogamy (Mussi 1987: 47-8). She also notes the apparent contemporaneity of the first occupation and burials at the Grotta di San Teodoro, and argues that this represents the "colonisation" of Sicilia at a time when it was still "almost deserted" (Mussi 1987: 47-8). A similar argument is expanded by Zampetti & Mussi (1991), in which they also consider the evidence of 'art'. They argue that in the early Late Upper Palaeolithic there were burials of high-status individuals, perhaps related to control of information and partner exchange in a sparsely-populated landscape (Mussi 1987: 156). By the final Late Upper Palaeolithic they argue that there is more evidence of concern with descent, perhaps more stabilised (partner) exchange networks, and less evidence of pre-eminent individuals in the burials (Mussi 1987: 157). Stimulating though their interpretations are, in attempting to relate burial modes to changing social organisation and mapping of the social landscape, one might criticise some of the work in detail: for example, the burials from the Grotta del Romito are difficult to visualise as partners (see below). Any interpretation must be preceded by the realisation that the sample is extremely small and is already uncertainly biassed by accidents of excavation. Only certain people may have been buried; and the survival and excavation of burial (or other disposal sites) may be skewed. Thirdly, the representation of remains within those sites may be biassed, for example by the lower survival rates of infant and child remains. However, assuming that the sample is at least partly representative of the practices surrounding the dead, the following suggestions may be made." In Gender & Italian Archaeology, 70–75. Routledge, 2016. http://dx.doi.org/10.4324/9781315428178-17.