Journal articles on the topic 'Tragedy'
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Suwarna, Dadan, and Aquarini Priyatna. "TRAGEDI DALAM LIMA CERPEN KARYA MARTIN ALEIDA (Tragedy in Martin Aleida’s Five Short Stories)." METASASTRA: Jurnal Penelitian Sastra 7, no. 1 (March 11, 2016): 13. http://dx.doi.org/10.26610/metasastra.2014.v7i1.13-22.
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Tulisan ini memaparkan teks tragedi sebagai peristiwa atau keadaan yang dialami tokoh cerita dengan menggunakan pendekatan semiotik guna menjelaskan peristiwa tanda, simbol, serta interpretasi yang menjadi acuan peristiwa kemanusiaan. Tanda, simbol, dan segala ekspresi kebahasaan di dalamnya dipakai sebagai cara teks tragedi dijelaskan. Semioik Eco merupakan model kajian yang menyeluruh karena mengaitkan bahasa, interpretasi maknawi, serta latar belakang yang mengaitkannya dalam kelima cerpen yang dianalisis. Tragedi yang penulis temukan, antara lain (1) tragedi sebagai keadaan, (2) sebagai akibat perbuatan, dan (3) sebagai pilihan sikap. Landasan yang paling kuat atas terjadinya tragedi adalah perbedaan pandangan keyakinan atau ideologi politik yang tidak menguntungkan pihak-pihak yang dikuasainya itu sebagai dampak psikologis dan sosial yang diterimanya.Abstract:The paper attempts to study a tragedy text either as the event or as the situation experi- enced by characters. The research applies semiotic approach. The approach is used to explain events in form of sign, symbol and, interpretation referring to humanity’s. The sign, the symbol, and most language expressions are applied to interpret the tragedy text. Eco semiotic is a model of comprehensive study by connecting language, meaning interpretation, and background existing in the five short stories. From the analysis, the writer concludes three types of tragedy, namely: (1) the tragedy as situation, (2) the tragedy as the result of act, (3)and the tragedy as behavioral choice. The strong background creating the tragedy is different perception on belief or disadvan- tageous political ideology for those who were controlled as the psychological and social effects they should take.
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Bauer, Una. "Postdramatic Tragedy and Fear." Narodna umjetnost 57, no. 1 (June 19, 2020): 217–34. http://dx.doi.org/10.15176/vol57no110.
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This article engages with conceptual constellations which allow a contemporary postdramatic theatre production, specifically Socìetas Raffaello Sanzio’s theatrical series Tragedia Endogonidia (2002 – 2004) to be regarded as a tragedy or a series of tragedies. Particular emphasis is given to the role of fear in understanding Tragedia Endogonidia as a tragedy. My claim is that Tragedia Endogonidia contributed to the modification of contemporary understanding of tragedy to, at the same time, a more abstract and a more explicitly material one, where the anchoring of the tragic into a concrete human destiny and the resolution of a plot is replaced by “plotting of the sensorial” or “plotting of the image”, driven by anticipation directly related to an unspecified feeling of discomfort and fear.
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Kholidah, Umi. "KARAKTERISTIK ANALISIS WACANA KRITIS DALAM WACANA BERITA “PUTRA RAJA DIDUGA BIANG TRAGEDI: ARAB SAUDI MENYEBUT JAMAAH TIDAK PATUH ATURAN HAJI”." JURNAL PESONA 8, no. 1 (January 14, 2022): 106–14. http://dx.doi.org/10.52657/jp.v8i1.1653.
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Abstrak
Karakteristik dalam Analisis Wacana Kritis (AWK) meliputi tindakan, konteks, historis, kekuasaan, dan ideologi. Bila dilihat dari pemberitaan kasus tragedi Mina dapat dianalisis menurut kelima karakteristik tersebut. Tujuan penelitian ini adalah mendeskripsikan karakteristik analisis wacana kritis dalam wacana berita “Putra Raja Diduga Biang Tragedi: Arab Saudi Menyebut Jamaah Tidak Patuh Aturan Haji”. Data dikumpulkan menggunakan (a) metode simak bebas libat cakap, (b) catat, (c) wawancara, (d) studi pustaka, dan (e) dokumentasi. Hasil penelitian yang ditemukan berdasarkan kelima karakteristik tersebut yang paling menonjol adalah kekuasaan dan ideologinya. Dalam pemberitaan dijelaskan bahwa Wakil Putra Mahkota Kerajaan Arab Saudi dituding bersalah atas kejadian tragedi Mina telah ditutup-tutupi oleh pihak Arab, walaupun kabar dari negara lain telah menyatakan bahwa tragedi Mina tersebut disebabkan oleh kelalaian dari pemerintahannya yang telah penutup dua jalur ke lokasi pelemparan jumrah tanpa alasan jelas.
Kata kunci: analisis wacana kritis, wacana berita, tragedi Mina
Abstract
Characteristics in Critical Discourse Analysis (AWK) include action, context, history, power, and ideology. When viewed from the coverage of the Mina tragedy, it can be analyzed according to these five characteristics. The purpose of this study is to describe the characteristics of critical discourse analysis in the news discourse "The King's Son Suspected of Tragedy: Saudi Arabia Calls Pilgrims Disobedient to Hajj Rules". The data were collected using (a) free-to-talk-free listening method, (b) notes, (c) interviews, (d) literature study, and (e) documentation. The results of the research found that based on these five characteristics, the most prominent are power and ideology. In the news, it was explained that the Deputy Crown Prince of the Kingdom of Saudi Arabia was accused of being guilty of the Mina tragedy which had been covered up by the Arabs, although news from other countries had stated that the Mina tragedy was caused by the negligence of his government which had closed the two lanes to the location of the throwing of the tombs without clear reasons.
Keywords: critical discourse analysis, news discourse, Mina tragedy
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Susanto, Dwi. "NARASI SEJARAH KAUM EKSIL 1965 DALAM NOVEL PULANG (2012) KARYA LEILA S. CHUDORI: KAJIAN SOSIOLOGI SASTRA (Narrative History of Exiled 1965 in Pulang (2012) by Leila S. Chudori: A Study of Literature Sosiology)." Kandai 19, no. 2 (November 30, 2023): 295. http://dx.doi.org/10.26499/jk.v19i2.5145.
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The novel Pulang (2012) by Leila S. Chudori presents the narrative of the victims of the 1965 tragedy. The historical facts presented the mentality of the author who presents the struggles of the exiles as a result of the 1965 tragedy. This paper aims to trace the historical narrative of the victims of the 1965 tragedy, as exiles. political. This paper used a sociological point of view, as expressed by Georg Lukacs. The object of this research is the text Pulang (2012) by Leila S. Chudori and the historical narrative in the text. The kind of data used by researcher are subjective historical narratives, the background of the spirit of the times, and descriptions of historical events. Data interpretation is carried out to find historical authenticity, historical fidelity, and local color. The results obtained are as follows (1) historical narrative from the psychological and traumatic side of the victims of the 1965 tragedy who did not receive justice, (2) historical events in the form of the spirit of the times that accompanied the change of power in Indonesia, and (3) efforts to defend and demand justice for the victims of the 1965 tragedy who were removed and not written in Indonesian conventional history. Novel Pulang (2012) karya Leila S. Chudori ini menampilkan narasi korban tragedi 1965. Fakta sejarah yang ditampilkan merupakan gagasan mentalitas dari pengarang yang menghadirkan perjuangan kaum eksil akibat tragedi 1965. Tulisan ini bertujuan untuk melacak narasi historis para korban tragedi 1965, sebagai kaum eksil politik. Tulisan ini menggunakan sudut pandang sosiologis, seperti ynag diungkapkan oleh Geogry Lukacs. Objek penelitian ini adalah teks Pulang (2012) karya Leila S. Chudori dan narasi sejarah dalam teks tersebut. Data penelitian adalah narasi historis subjektif, latar semangat zaman, dan pendeskripsian peristiwa sejarah. Interpretasi data dilakukan untuk menemukan keaslian sejarah, kesetiaan sejarah, dan warna lokal. Hasil yang diperoleh adalah sebagai berikut (1) narasi sejarah dari sisi psikologis dan traumatis para korban tragedi 1965 yang tidak memperoleh keadilan, (2) peristiwa sejarah yang berupa semangat zaman yang menyertai perubahan kekuasaan di Indonesia, dan (3) upaya pembelaan dan menuntut keadilan bagi korban tragedi 1965 yang disingkirkan dan tidak ditulis dalam sejarah konvensional Indonesia.
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Sukiman, Sukiman, Anang Santoso, and Febri Taufiqurrahman. "Sistem Transitivitas dalam Wacana Berita Tragedi Kanjuruhan Malang." Stilistika: Jurnal Pendidikan Bahasa dan Sastra 16, no. 2 (July 31, 2023): 215. http://dx.doi.org/10.30651/st.v16i2.16184.
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Transitivity System in The Kanjuruhan Malang Tragedy News Discourse ABSTRAKMedia massa menyajikan informasi dari sudut pandang penulis, sehingga cenderung menimbulkan persepsi yang berbeda dari pembaca. Maka, penelitian ini bertujuan untuk mengkaji bentuk ketransitifan dalam wacana berita Tragedi Kanjuruhan dari tiga media massa online. Metode yang digunakan, yaitu kualitatif dengan pendekatan analisis wacana tentang ketransitifan dari Halliday. Data penelitian ini bersumber dari tiga media massa, yaitu Kompas, Detiknews, dan Tempo. Analisis data menggunakan model ketransitifan dari teori Linguistik Sistemik Fungsional. Dari hasil penelitian ditemukan jenis proses, yaitu material, perilaku, mental, dan relasional. Pada berita “Kontras Temukan Kejanggalan Tragedi Kanjuruhan: Aparat Dimobilisasi Pertengahan Babak Ke-dua ” ditemukan 6 proses material, 5 proses perilaku, dan 1 proses mental. Berita “4 Hal Temuan Terkini TGIPF di Tragedi Kanjuruhan” ditemukan 14 proses material, 6 proses perilaku, 1 proses mental, dan 5 proses relasional. Pada berita “8 Fakta Temuan Polri dalam Tragedi Kanjuruhan Malang” ditemukan 4 proses material, 14 proses perilaku, dan 1 proses relasional. Hal ini menunjukkan bahwa dalam penyajian berita, penulis lebih dominan menggunakan proses material dan perilaku untuk membangun narasi kepada pembaca sedangkan sirkumstan yang ditemukan menunjukkan tempat, waktu, penyerta, penyebab, dan masalah.Kata kunci: Transitivitas, Wacana, Berita, Tragedi KanjuruhanABSTRACTThe mass media presents information from the author's point of view, so it tends to generate different perceptions from readers. Thus, this study aims to examine the form of transitivity in the Kanjuruhan Tragedy news discourse from three online mass media. The method used is qualitative with a discourse analysis approach on transitivity from Halliday. The research data comes from three mass media, namely Kompas, Detiknews, and Tempo. Data analysis used the transitivity model of Systemic Functional Linguistics theory. From the research results found the types of processes, namely material, behavioral, mental, and relational. In the news "Contrast Finds Awkwardness in the Kanjuruhan Tragedy: Officials are Mobilized in the Middle of the Second Half" found 6 material processes, 5 behavioral processes, and 1 mental process. The news "4 Things TGIPF's Latest Findings in the Kanjuruhan Tragedy" found 14 material processes, 6 behavioral processes, 1 mental process, and 5 relational processes. In the news "8 Facts of Police Findings in the Kanjuruhan Malang Tragedy" found 4 material processes, 14 behavioral processes, and 1 relational process. This shows that in presenting news, the author is more dominant in using material processes and behavior to build narratives for readers while the circumstance found shows place, time, accompaniment, causes, and problems.Keyword: Transitivity, Discourse, News, Kanjuruhan Tragedi
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Harrop, Stephe. "Greek Tragedy, Agonistic Space, and Contemporary Performance." New Theatre Quarterly 34, no. 2 (April 19, 2018): 99–114. http://dx.doi.org/10.1017/s0266464x18000027.
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In this article Stephe Harrop combines theatre history and performance analysis with contemporary agonistic theory to re-conceptualize Greek tragedy's contested spaces as key to the political potentials of the form. She focuses on Athenian tragedy's competitive and conflictual negotiation of performance space, understood in relation to the cultural trope of the agon. Drawing on David Wiles's structuralist analysis of Greek drama, which envisages tragedy's spatial confrontations as a theatrical correlative of democratic politics, performed tragedy is here re-framed as a site of embodied contest and struggle – as agonistic spatial practice. This historical model is then applied to a recent case study, Aeschylus’ The Suppliant Women as co-produced by Actors Touring Company and the Lyceum, Edinburgh, in 2016–17, proposing that the frictious effects, encounters, and confrontations generated by this production (re-staged and re-articulated across multiple venues and contexts) exemplify some of the potentials of agonistic spatial practice in contemporary re-performance of Greek tragedy. It is contended that re-imagining tragic theatre, both ancient and modern, as (in Chantal Mouffe's terms) ‘agonistic public space’ represents an important new approach to interpreting and creatively re-imagining, interactions between Athenian tragedy and democratic politics. Stephe Harrop is a Lecturer in Drama at Liverpool Hope University, where her research focuses primarily on performances and texts adapted from, or responding to, ancient tragedy and epic. She is co-author of Greek Tragedy and the Contemporary Actor (Palgrave Macmillan, forthcoming).
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Lunn, A. J. "Christ's Passion as Tragedy." Scottish Journal of Theology 43, no. 3 (August 1990): 308–20. http://dx.doi.org/10.1017/s0036930600032713.
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It is clear that the story of Christ's Passion has a certain family resemblance with tragic stories: the presence of moral conflict; the death of a man; a certain inevitability. But there is another resemblance popularly recognised in tragedies which is problematic: the point to which they bring their audience as they conclude; tragedy is thought of as involving an ‘unhappy’ ending. The conclusion of the Passion comes with the resurrection which is seen as contradicting the proper ‘unhappy’ ending expected in a tragedy; yet the resurrection is surely essential to this story of faith. Is it possible to reach this end-point of tragedy while holding to an active and healthy Christian faith? To answer such a question we need to get to grips with both the nature of tragedy, and with the conditions under which Christian faith is lived. Let us consider first some writers on tragedy who have suggested a rather different idea of tragedy's conclusion.
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Euben, J. Peter. "The Tragedy of Tragedy." International Relations 21, no. 1 (March 2007): 15–22. http://dx.doi.org/10.1177/0047117807073765.
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Diamond, Elin. "Churchill's Tragic Materialism; or, Imagining a Posthuman Tragedy." Publications of the Modern Language Association of America 129, no. 4 (October 2014): 751–60. http://dx.doi.org/10.1632/pmla.2014.129.4.751.
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It would seem impossible to wrench dramatic tragedy away from humanism. In their encounters with fate, capricious gods, or a corrupt polis, tragedy's protagonists confront the injustice and futility of existence, and in their suffering and defeat they affirm the “indomitability of the human spirit,” the preeminent value of human life. Certainly this is George Steiner's view in The Death of Tragedy (1961), although his conservative hierarchies (no gods, no tragedy) have been refuted by critics who argue that there is profound tragedy in ordinary life (Williams; Eagleton; Poole) and that tragedy “continually adapts itself to the conditions of experience” (States 199). However, even Steiner's debunkers embrace his notion of tragedy as extremity, as an encounter with extrahuman forces and suffering far exceeding human guilt. So, I argue here, does the British playwright Caryl Churchill, who in 1994 produced a diptych of contemporary tragedy: The Skriker, first mounted in January 1994, and her translation of Seneca's Thyestes, staged just four months later. Taken together these plays absorb the “conditions of experience” of the mid-1990s in the West. Along with the horrors of the Bosnian War and continuing environmental and economic crises, such conditions might well include the widely touted mapping of the human genome, begun in 1990 and concluded in 2003, and, concurrently, a popular and scholarly fascination with affects, intensities, and “the lively immanence of matter” (Coole and Frost 9). What happens to the humanist foundations of tragedy when understandings of the human are subjected to these “new materialisms”? Churchill's The Skriker, along with her translation of Thyestes, invites us to imagine a seeming oxymoron, a posthuman tragedy.
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Diamond, Elin. "Churchill's Tragic Materialism; or, Imagining a Posthuman Tragedy." PMLA/Publications of the Modern Language Association of America 129, no. 4 (October 2014): 751–60. http://dx.doi.org/10.1632/s0030812900115032.
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It would seem impossible to wrench dramatic tragedy away from humanism. In their encounters with fate, capricious gods, or a corrupt polis, tragedy's protagonists confront the injustice and futility of existence, and in their suffering and defeat they affirm the “indomitability of the human spirit,” the preeminent value of human life. Certainly this is George Steiner's view in The Death of Tragedy (1961), although his conservative hierarchies (no gods, no tragedy) have been refuted by critics who argue that there is profound tragedy in ordinary life (Williams; Eagleton; Poole) and that tragedy “continually adapts itself to the conditions of experience” (States 199). However, even Steiner's debunkers embrace his notion of tragedy as extremity, as an encounter with extrahuman forces and suffering far exceeding human guilt. So, I argue here, does the British playwright Caryl Churchill, who in 1994 produced a diptych of contemporary tragedy: The Skriker, first mounted in January 1994, and her translation of Seneca's Thyestes, staged just four months later. Taken together these plays absorb the “conditions of experience” of the mid-1990s in the West. Along with the horrors of the Bosnian War and continuing environmental and economic crises, such conditions might well include the widely touted mapping of the human genome, begun in 1990 and concluded in 2003, and, concurrently, a popular and scholarly fascination with affects, intensities, and “the lively immanence of matter” (Coole and Frost 9). What happens to the humanist foundations of tragedy when understandings of the human are subjected to these “new materialisms”? Churchill's The Skriker, along with her translation of Thyestes, invites us to imagine a seeming oxymoron, a posthuman tragedy.
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Ghani, Rohani, and Muhamad Saleh Tajuddin. "G30S/PKI 1965 DAN TRAGEDI LUBANG BUAYA: SEBUAH TRILOGI[THE G30S/PKI 1965 AND LUBANG BUAYA TRAGEDY: A TRILOGY]." Journal of Nusantara Studies (JONUS) 2, no. 2 (December 31, 2017): 295. http://dx.doi.org/10.24200/jonus.vol2iss2pp295-305.
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This article discusses a blood shed disaster which took place on 30th September 1969 - the kidnapping and murdering of six Generals of Indonesian Army or Tentera Nasional Indonesia (TNI) at Lubang Buaya (Malay for Crocodile Well). The incident is known as the Tragedy Lubang Buaya 1965. Lubang Buaya is located at Pondok Gede Jakarta, which became a place for disposal of the dead bodies. The place was also used as a military training centre of the Indonesian Communist Party (Parti Komunis Indonesia ─ PKI). The PKI Army was not not only joined by men but also women who proclaimed themselves as Women Indonesian Movement (Gerakan Wanita Indonesia-Gerwani). Tragedy Lubang Buaya receives a wide coverage by international and local press since the time of the tragedy till today. Even though the incident took place more than 50 years ago, there are various accounts of the incident which result in controversies in the modern society. Employing a historical approach, this study used primary sources from British official records as the main data. It is hoped that this paper will provide a genuine account of the incident thus resolves the controversies related to the incident.Keywords: Indonesian Army, Indonesian Communist Party, 30 September Movement, Tragedy Lubang Buaya, Women Indonesian MovementCite as: Ghani, R. & Tajuddin, M.S. (2017). G30S/PKI 1965 dan tragedi Lubang Buaya: Sebuah trilogi [The G30S/PKI 1965 and Lubang Buaya tragedy: A trilogy]. Journal of Nusantara Studies, 2(2), 295-305. AbstrakArtikel ini membincangkan mengenai peristiwa berdarah di dinihari 30 September 1965 iaitu penculikan dan pembunuhan enam orang pemerintah tertinggi Angkatan Tentera Nasional Indonesia (TNI) di sumur Lubang Buaya. Peristiwa ini terkenal dengan panggilan Tragedi Sumur Lubuk Buaya 1965. Lokasi Lubang Buaya yang terletak di Pondok Gede, Jakarta menjadi tempat pembuangan mayat enam orang pemimpin tertinggi tentera Indonesia yang menjadi korban Gerakan 30 September 1965. Ia juga merupakan pusat latihan Parti Komunis Indonesia (PKI). Pasukan ini bukan sahaja terdiri daripada kaum lelaki, malah pasukan wanita yang menggelarkan diri mereka sebagai anggota Gerakan Wanita Indonesia. Peristiwa ini mendapat liputan meluas dari media antarabangsa dan tempatan sejak selepas kejadian sehingga kini. Meskipun selepas 50 tahun peristiwa ini berlaku, terdapat pelbagai versi cerita mengenai peristiwa ini dari pelbagai pihak yang mengundang pelbagai kontroversi. Artikel ini menggunakan pendekatan sejarah manakala bahan-bahan rujukan terdiri daripada sumber primer yang terdiri daripada rekod-rekod rasmi kerajaan British. Diharapkan artikel ini dapat menyelesaikan kontroversi berkaitan tragedi ini. Kata Kunci: Angkatan Tentera Nasional Indonesia, Tragedi Sumur Lubuk Buaya, Parti Komunis Indonesia, Gerakan 30 September 1965, Gerakan Wanita Indonesia
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Hutagaol, Gilbert Alexander, and Diah Anggraini. "PENDEKATAN TIPOLOGI DALAM PERANCANGAN MUSEUM TRAGEDI PANDEMI DI PADEMANGAN, JAKARTA UTARA." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 4, no. 1 (May 17, 2022): 545. http://dx.doi.org/10.24912/stupa.v4i1.16901.
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Museums are a means of learning and knowledge for the general public, especially knowledge about history and culture. Museums are basically made to commemorate various events in the past with documents to objects left behind. Historical objects stored in the museum are representations of past events that can be remembered and become common. Hopefully, it will be a lesson in the future. Seeing that the current level of visits to museums in Indonesia is still low, so a rethinking of the typology of museums is needed, which can remind the interest of the Indonesian people to make museums a means of knowledge and appreciation of Indonesian history. Meanwhile, the world is experiencing the Covid-19 pandemic. With the presence of the Tragedy museum, it will be a method of public learning to commemorate various tragedies in Indonesia, one of which is the tragedy of the Covid-19 pandemic. The data is also strengthened by WHO, where WHO reports that around 11,84,226 cases were confirmed with 545,481 deaths worldwide caused by the Covid-19 virus. However, the Covid-19 pandemic is not the only pandemic event that first appeared in the world, but the last pandemic event of several pandemics that have ever existed. So it is necessary for us to recall past pandemic events, which had the same impact as the Covid-19 pandemic, such as the Black Death, Spanish Flu, Asian Flu, AIDS/HIV, Cholera and Sars pandemics. Considering several tragedies that have occurred in the world, it is very important if these tragedies are picked up and reordered from one another, so that these tragedies can be interesting and learned for future generations by capturing historical moments about Tragedy in Indonesia. Therefore, by bringing the tragedy into a museum, it is hoped that in the next 10 years, the younger generation will be able to know and understand the conditions experienced by the world at the time of this epidemic, so that it can become reflection and learning for them in their daily lives. One way to make it happen is by designing a museum, namely the Tragedy Museum. It is hoped that this Tragedy Museum can be the best solution in increasing the younger generation visually about history, and can also increase their curiosity about science, so that the museum as a center of knowledge will continue to increase. and also more and more people are visiting the museum. Keywords: Knowledge Center; Museum; Tragedy; TypologyABSTRAKMuseum merupakan sarana pembelajaran serta pengetahuan untuk masyarakat umum, terutama pengetahuan mengenai sejarah dan budaya. Museum pada dasarnya dibuat untuk mengenang berbagai macam kejadian di masa lalu dengan memperlihatkan dokumen hingga benda-benda yang ditinggalkan. Benda-benda bersejarah yang disimpan di museum merupakan representasi dari peristiwa di masa lalu yang dapat di kenang dan menjadi pengetahuan umum, Harapan nya akan menjadi pembelajaran di masa depan. Melihat saat ini tingkat kunjungan ke museum di Indonesia masih rendah, Sehingga diperlukan suatu pemikiran ulang terhadap tipologi museum, yang dapat mengingatkan minat masyarakat Indonesia untuk menjadikan museum sebagai sarana pengetahuan dan menghargai sejarah Indonesia. Sementara itu, dunia sedang mengalami peristiwa pandemic Covid-19. Dengan kehadiran museum Tragedi akan menjadi metode pembelajaraan masyarakat untuk mengenang berbagai Tragedi yang ada di Indonesia, Salah satu nya adalah tragedi pandemic Covid-19. Data juga di perkuat oleh WHO, dimana WHO melaporkan bahwa sekitar 11.84.226 kasus konfirmasi dengan 545.481 kematian di seluruh dunia yang diakibatkan oleh Virus Covid-19. Namun Kejadian pandemi Covid-19 bukan satu-satunya kejadian pandemi yang pertama kali muncul didunia, melainkan kejadian pandemi terakhir dari beberapa pandemi yang pernah ada. Sehingga perlu untuk kita mengingat kembali kejadian pandemi dimasa lalu, yang dapaknya sama seperti pandemi Covid-19, seperti pandemi Black Death, Flu Spanyol, Flu Asia, AIDS/HIV, Kolera, dan Sars.Mengingat beberapa kejadian tragedi yang terjadi di dunia, hal ini sangat menarik jika tragedi ini diangkat dan diurutkan kembali satu persatu, sehingga tragedi ini dapat di kenang dan di jadikan pembelajaran bagi generasi di masa depan dengan cara mengabadikan momen bersejarah tentang Tragedi di Indonesia. Oleh karena itu, dengan mengangkat kejadian Tragedi ke dalam museum, diharapkan 10 tahun yang akan datang, generasi muda dapat tahu dan mengerti tentang kondisi yang dialami dunia pada saat terjadinya wabah ini, sehingga dapat menjadi renungan dan pembelajaran bagi mereka di kehidupan mereka sehari-hari. Salah satu cara mewujudkannya yaitu dengan merancang sebuah museum yaitu Museum Tragedi Harapannya Museum Tragedi ini bisa menjadi solusi terbaik dalam meningkatkan pengetahuan generasi muda secara visual mengenai sejarah, dan juga dapat meningkatkan rasa ingin tahu mereka tentang ilmu pengetahuan, sehingga museum sebagai pusat pengetahuan akan terus meningkat, dan juga semakin banyak yang berkunjung ke museum.
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Fasya, Teuku Kemal, Rizki Yunanda, and Dedi Fariadi. "Depoliticization of the Uleebalangs Descendants Due to a History of Past Violent Conflicts." Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) 4, no. 1 (April 6, 2023): 102. http://dx.doi.org/10.29103/jspm.v4i1.10161.
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The study deals with the tragedy of violence that victimized the Uleebalangs and their descendants. This event happened at the beginning of Indonesia's independence (late 1945 to 1946) and continued when the DI/TII movement emerged between 1953 and 1962, known as Prang Cumbok ( war of Cumbok ). This research was conducted on the descendants of Uleebalangs who know the stories of violence experienced by their families in the city of Lhokseumawe, in the province of Aceh. This fact is interesting to examine because it is valuable in reconstructing the historical truth of the massacre of the Uleebalangs by the PUSA group. The study was conducted using a qualitative ethnographic approach. Data collection was carried out through live in, observation, in-depth interviews, focus group discussions (FGD) and document reviews. The data analysis process was carried out interactively through six different steps; data collection, data verification, data models, data coding, thematic data networks, meaning and conclusion. The results of this study indicate that the tragedy of Prang Cumbok is one of the dark stories that happened in Aceh at the beginning of Indonesia's independence. This tragedy has been forgiven by most of the families of the victims, but it has not been forgotten. Therefore, a fair historical reconstruction of the Cumbok tragedy is central to sustainable development planning in Aceh.Studi Penelitian ini membahas tentang tragedy kekerasan yang menjadikan Uleebalang dan keluarganya sebagai korban. Peristiwa itu terjadi pada awal kemerdekaan (akhir 1945 hingga 1946) dan berlanjut ketika Gerakan DI/TII muncul (1953-1962), yang terkenal dengan sebutan perang Cumbok. Beberapa studi kasus kekerasan pernah dialami oleh beberapa keluarga keturunan Ulee Balang di Kota Lhokseumawe Provinsi Aceh. Kenyataan ini menarik dikaji untuk merekonstruksi kebenaran sejarah pembantaian Ulee Balang oleh kelompok PUSA. Studi dilakukan dengan pendekatan kualitatif etnografis. Pengumpulan data dilakukan melalui Live in, observasi, wawancara mendalam, diskusi kelompok terfokus (FGD) dan studi dokumen. Proses analisis data dilakukan secara interaktif melalui tahapan; pengumpulan data, verifikasi data, pola-pola data, pengodean data, jaringan tematik data, makna dan penarikan kesimpulan. Hasil penelitian ini menunjukkan bahwa, Tragedi perang Cumbok merupakan salah satu sejarah kelam yang terjadi di Aceh pada awal kemerdekaan Indonesia. Tragedi tersebut telah dimaafkan oleh sebagian besar keluarga korban, namun tidak dilupakan. Perlu ada rekonstruksi sejarah tragedi Cumbok yang adil untuk kepentingan perencanaan pembangunan berkelanjutan di Aceh.
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Arifin, Mukhlis, and Kurniawaty Iskandar. "Komodifikasi Wilayah Pasca Perang: Okinawa Sebagai Destinasi Wisata Tropis “Bukan Jepang?”." HUMAYA Jurnal Hukum Humaniora Masyarakat dan Budaya 2, no. 1 (June 19, 2022): 1–11. http://dx.doi.org/10.33830/humaya_fhisip.v2i1.2361.
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This paper will review the commodification of tourism in Okinawa in the form of dark tourism and how the form of Japanese identity formation in Okinawa is basically "not Japanese." This research aims to understand how irony from tragedy becomes a commodity that can spur the economic pace of society. The concept of dark tourism and commodification will be the analysis knife in dissecting tourism activities in Okinawa. This paper uses literature study method; this paper will collect previous research and process it to understand how the commodification of tragedy can be of economic value. The study found that the tragedy can be valued as comodity by the tourist who looking for the past event as the comodity, but it will remain recorded in their collective memory as an unsolved problem in the affected community.
Tulisan ini mengulas tentang komodifikasi pariwisata di Okinawa dalam bentuk "Wisata Gelap" dan bagaimana bentuk pembentukan identitas Jepang di Okinawa pada dasarnya “bukan orang Jepang”. Penelitian ini bertujuan untuk memahami bagaimana ironi dari tragedi menjadi komoditas yang dapat memacu laju ekonomi masyarakat. Konsep dark tourism dan komodifikasi akan menjadi pisau analisis dalam membedah aktivitas pariwisata di Okinawa. Makalah ini menggunakan metode studi kepustakaan. Makalah ini mengumpulkan penelitian sebelumnya dan mengolahnya untuk memahami bagaimana komodifikasi tragedi dapat bernilai ekonomi. Studi ini menemukan bahwa tragedi dapat dinilai sebagai komoditas oleh para wisatawan yang melihat peristiwa masa lalu sebagai komoditas, tetapi akan tetap terekam dalam memori kolektif mereka sebagai masalah yang belum terpecahkan di masyarakat yang terkena dampak.
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Yezzi, David. "Tragedy." Hopkins Review 10, no. 3 (2017): 336–37. http://dx.doi.org/10.1353/thr.2017.0074.
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Currie, G. "Tragedy." Analysis 70, no. 4 (September 9, 2010): 632–38. http://dx.doi.org/10.1093/analys/anq076.
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Murray, Penelope. "Tragedy." Classical Review 49, no. 1 (April 1999): 4–6. http://dx.doi.org/10.1093/cr/49.1.4.
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Justice, Steven. "Spain, Tragedy, and The Spanish Tragedy." Studies in English Literature, 1500-1900 25, no. 2 (1985): 271. http://dx.doi.org/10.2307/450723.
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Reynolds, Anthony. "Thinking the Ghost: Tragedy and the History of Theory." Derrida Today 14, no. 1 (May 2021): 49–66. http://dx.doi.org/10.3366/drt.2021.0252.
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In this paper I examine the role of tragedy in the ancient emergence of philosophical interiority and in the recent return of exteriority that marks the birth of theory. I argue that tragedy names a kind of epistemic threshold between systems of knowledge predicated on exteriority and interiority. I conclude by arguing that Derrida's late effort to articulate a messianic model of the tragic in Specters of Marx and elsewhere, his effort to “think the ghost,” both confirms and complicates tragedy's place in the history of theory.
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Sakti, Rayhan Bima, and Kukuh Sinduwiatmo. "ANALISIS FRAMING PEMBERITAAN TRAGEDI KANJURUHAN DI MEDIA PEMBERITAAN ONLINE (STUDI ANALISIS FRAMING WILLIAM A. GAMSON)." Metacommunication; Journal of Communication Studies 8, no. 1 (April 11, 2023): 104. http://dx.doi.org/10.20527/mc.v8i1.15766.
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Pertandingan sepak bola adalah salah satu dari banyak pertandingan dari banyak cabang olahraga yang banyak digemari oleh berbagai kalangan. Baru-baru telah terjadi peristiwa naas yang meninmpa dunia sepak bola, tidak lain dan tidak bukan adalah Tragedi Kanjuruhan, Tragedi yang terjadi 1 Oktober 2022 lalu menewaskan setidaknya 130-an orang lebih karena sesak nafas berebut keluar dari Stadion Kanjuruhan Malang, selepas dari tanggal tragedy tersebut banyak bermunculan berita-berita dari media Nasional Indonesia yang memeberitakan tentang Tragedi Kanjuruha. Banyak pembingkaian yang disajikan oleh pemberitaan tersebut Penelitian ini menggunakan metode kualitatif dengan menerapkan teori Analisis Framing oleh Willian A. Gamson yang menitik beratkan pada beberapa hal yaitu Frame Sentral Ide sentral berupa metafora, catchphrases, exemplar, depiction dan visual images seluruh perangkat-perangkat untuk mengetahui framing atau pembingkaian dari beberapa sampel pemberitaan yang telah didapat dari mining data dan pembersihan data (data cleaning). Data pemberitaan ini akan didapat dari bantuan tools monitoring pemberitaan yaitu Brand24, Brand24 adalah sebuah aplikasi monitoring pemberitaan atau isu menggunakan sebuah kata kunci atau keyword yang di inpu. Penelitian ini menghasilkan sebuah data yang berisi informasi tentang pembingkaian atau framing dari sampel yang telah diambil dari banyaknya berita yang popular dari 1 bulan setelah kejadian Tragedi Kanjuruhan, hasil dari penelitian ini dapat dilihat benang merahnya bahwa setelah kejadian Tragedi Kanjuruhan tersebut pihak Kepolisian sedang gencar-gencarnya mencari pelaku sekaligus tersangka dari penyebab terjadinya tragedy naas tersebut.
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Akun, Akun. "HEAVENLY TEARS � EARTHLY LOSS: DIFFERENT WAYS OF COPING WITH LIFE LOSS IN TEARS IN HEAVEN, CIRCUS, AND SINCE I LOST YOU." Celt: A Journal of Culture, English Language Teaching & Literature 14, no. 1 (December 2, 2014): 1. http://dx.doi.org/10.24167/celt.v14i1.53.
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This is a qualitative study of three pop songs rooted from the same tragic event of Eric Clapton?s son Conor who fell from the 53rd floor of his spouse?s New York apartment in March 1991. Two songs are from Clapton himself i.e. Tears in Heaven and Circus and one song from his friend Phil Collins entitled Since I Lost You. The goal of this study is to elaborate the attitude of the author through the study of formal aspects of the song such as rhyme, rhythm, tone and picth and also the metaphorical expressions in their wording. This is a library research of the three songs using a comparative technique of elaboration. The study concludes that Phil Collins as a friend who is not directly involved in the tragedy shows his sympathy through a negative and hopeless way of seeing the tragedy. He focuses more on the tragedy directly rather than the impact, psychologial process and lessons learned afterward. Eric Clapton, on the other hand, as the one who directly suffers the impact of the tragedy sees the tragic event from a more positive angle. He tries to somehow show his grief but does not want to be drifted away in this sorrow. He focuses more on the process after the tragedyby remembering the sweet moment before the tragedy (in Circus) and imagine the same sweet thing after the tragedy (in Tears in Heaven) by setting an emotional spin around the good memory and nice after life state of the child with sweet hopes and strengthening consolation
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Iqbal, Muhammad iqbal pratama. "Tragedy Indonesia Football in Chanting Ballads Iwan Fals." Bandung Conference Series: Public Relations 3, no. 2 (August 2, 2023): 746–54. http://dx.doi.org/10.29313/bcspr.v3i2.9072.
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Abstract. The song lyric Kanjuruhan work Iwan Fals, trying to recalled that the condition of football in Indonesia being in a that is not good, and even tend to concern. As known together, supporter have become victims died, and wounded that sampai it has not recovered and cured. Be witnesses is the professional football committee Indonesia Through the song lyric Kanjuruhan, humanitarian seems to explain about the state of social reality of the pains and wounds for community in the Indonesian football. Qualitative research was conducted with the perspective of a logician Ferdinand De Saussure who are obedient to linking a signifier, signified, the fact of the tragedy of social football Indonesia in chanting ballads Iwan Fals Kanjuruhan song. Using text analysis the song lyric, interview, documentation, and study literature available.Test data is not tampered with by means of triangulation of a source by the speakers from the academics, triangulation of the form of data, and triangulation of data collection techniques. Drawing conclusions is meaning linking a signifier tragedy football Indonesia in chanting ballads Iwan Fals Kanjuruhan song is indeed without any meaning in depth. Meaning signified tragedy football Indonesia in chanting ballads song Kanjuruhan Iwan Fals a song about humanity, respect, togetherness, in social criticism of the Indonesian football. The fact social tragedy football Indonesia in chanting ballads song Kanjuruhan Iwan Fals created the work of in accordance with events at the Kanjuruhan Aremania of casualties.
Abstrak. Lirik lagu Kanjuruhan karya Iwan Fals, berusaha mengingatkan kembali mengenai kondisi sepak bola di Indonesia berada dalam kondisi yang tidak baik, dan bahkan cenderung memprihatinkan. Seperti yang diketahui bersama, suporter telah menjadi korban meninggal, dan terluka yang sampai sekarang belum pulih dan sembuh. Semua menjadi saksi begitu rapuhnya panitia penyelenggaraan sepak bola Indonesia. Melalui lirik lagu Kanjuruhan seakan menjelaskan tentang kemanusiaan, tentang kondisi realitas sosial yang penuh dengan rasa duka dan luka bagi masyarakat di wilayah sepak bola Indonesia. Metode penelitian kualitatif dengan perspektif semiotika Ferdinand de Saussure yang lebih ditekankan kepada signifier, signified, fakta sosial pada tragedi sepak bola Indonesia dalam nyanyian balada lagu Kanjuruhan Iwan Fals menggunakan analisis teks lirik lagu, wawancara, dokumentasi, dan studi kepustakaan. Uji keabsahan data dengan cara triangulasi sumber dengan narasumber dari pihak akademisi, triangulasi bentuk data, dan triangulasi teknik pengumpulan data. Simpulan dari penelitian ini, makna signifier tragedi sepak bola Indonesia dalam nyanyian balada lagu Kanjuruhan Iwan Fals adalah makna yang sesunguhnya tanpa ada arti secara mendalam. Makna signified tragedi sepak bola Indonesia dalam nyanyian balada lagu Kanjuruhan Iwan Fals lagu tentang kemanusiaan, kepeduliaan, kebersamaan, kritik sosial pada sepak bola Indonesia. Fakta sosial tragedi sepak bola Indonesia dalam nyanyian balada lagu Kanjuruhan Iwan Fals menciptakan karya sesuai dengan peristiwa jatuhnya korban Aremania di stadion Kanjuruhan.
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Berman, Mitchell. "The Tragedy of Justice Scalia." Michigan Law Review, no. 115.6 (2017): 783. http://dx.doi.org/10.36644/mlr.115.6.tragedy.
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Cowan, Robert. "BLOATED BUSKINS: SENECA AND THE SATIRIC IDEA OF TRAGEDY." Ramus 46, no. 1-2 (December 2017): 75–117. http://dx.doi.org/10.1017/rmu.2017.4.
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If satire is epic's ‘evil twin’, then tragedy is satire's ugly sister. Both epic and tragedy soar aloft in the stratosphere of the generic hierarchy, viewed humbly and from a distance by satire's pedestrian muse, who at the same time scoffs at their overblown irrelevance. Many of the same criticisms, often framed as back-handed compliments, are cast at both genres by their poor relation, but there are also distinctions. Epic, even if cloistered in an ivory tower, is constructed as sharing the impossible purity of that ivory, the better for its lofty and noble themes to be befouled, debased and perverted in the distorting mirror held up by its evil twin. Tragedy, however, is itself a perversion, ethically and aesthetically, a mishmash of vice and excess which is a natural target for satire, the self-appointed social policeman, but which also bears an uncomfortable resemblance to satire's own nature. Much work has been done in recent years on satire's engagement with and tendentious construction of tragedy, but very little on tragedy's reciprocal engagement with satire. The latter will be the focus of this article, approached from two, closely-related angles.
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NAWA, Kotaro. "Tragedy of Commons, tragedy of anti-Commons." Journal of Information Processing and Management 47, no. 4 (2004): 286–88. http://dx.doi.org/10.1241/johokanri.47.286.
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Xie, Zhixi. "The historical tragedy and the human tragedy." Frontiers of Literary Studies in China 3, no. 1 (January 21, 2009): 64–96. http://dx.doi.org/10.1007/s11702-009-0003-z.
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Gámez Millán, Sebastián. "¿Qué hubiera sido de Edipo sin Aristóteles y sin Freud?" Laocoonte. Revista de Estética y Teoría de las Artes, no. 4 (December 12, 2017): 93. http://dx.doi.org/10.7203/laocoonte.0.4.11064.
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Edipo rey, de Sófocles, no se hubiera convertido en una tragedia “modélica” si no hubiera gozado de una amplia y reconocida recepción, sobre todo, por parte dos de sus intérpretes más decisivos e influyentes: Aristóteles y Freud. En este artículo analizamos los principales argumentos que ofrece Aristóteles en la Poética: a) la forma más apropiada de reconocimiento; b) el uso del coro; c) la argumentación verosímil; d) la concentración necesaria. Freud descubre en esta tragedia una estructura antropológica del deseo inconsciente de los seres humanos. Por último, expondremos los argumentos filosóficos de Kaufmann: a) la inseguridad radical del ser humano; b) la ceguera; c) la maldición del conocimiento; d) la inevitabilidad de la tragedia; d) el cuestionamiento de la justicia.Oedipus king, by Sophocles, would not have become a “model” tragedy if he had not enjoyed a wide and recognised reception, especially by two of his most decisive and influential interpreters: Aristotle and Freud. In this article we analyze the main arguments that Aristotle offers in the Poetics: a) the most appropriate form of recognition; b) the use of the choir; c) the plausible argumentation; d) the necessary concentration. Freud discovers in this tragedy an anthropological structure of the unconscious desire of the human beings. Finally, we will expose the philosophical arguments of Kaufmann: a) the radical insecurity of the human being; b) blindness; d) the curse of knowledge; d)the inevitability of the tragedy; e) the questioning of justice.
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Azqiya, Nizvi Varra, Michael H. Hadylaya, and Nora Adelinda Siregar. "Analisis Isi Kecenderungan Pemberitaan Tragedi Kanjuruhan pada Portal Berita di Indonesia." Jurnal Riset Komunikasi 6, no. 2 (August 8, 2023): 140–57. http://dx.doi.org/10.38194/jurkom.v6i2.755.
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The Kanjuruhan tragedy captured public attention and media. This article discusses the tendency of framing the Tragedi Kanjuruhan menyita perhatian publik dan media. Artikel ini membahas tentang kecenderungan pembingkaian Tragedi Kanjuruhan oleh portal berita Indonesia melalui penelusuran berita di Google News. Penelitian ini menggunakan pendekatan kuantitatif dengan paradigma positivistik, serta metode analisis isi terhadap kategori-kategori pembingkaian berita dari Ogbodo et al. (2020). Hasil penelitian menunjukkan bahwa Tragedi Kanjuruhan tidak diframing tunggal. Terdapat setidaknya 7 (tujuh) framing terkait satu peristiwa Tragedi Kanjuruhan. Portal berita Indonesia cenderung membingkai artikel berita tentang Tragedi Kanjuruhan dalam kacamata attribution of responsibility. Berita yang dianalisis cenderung membahas tentang upaya Pemerintah Indonesia dalam menindaklanjuti Tragedi Kanjuruhan, serta memberitakan perkembangan terhadap pihak-pihak yang terlibat dan bertanggung jawab atas tragedi tersebut.
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Habibi, Mulkan, Daniel Handoko, Donny Kurniawan, Rasman Rasman, and Regi Anggriani. "TRAGEDI KERUSUHAN STADION KANJURUHAN DALAM BINGKAI MEDIA ASING." Perspektif Komunikasi: Jurnal Ilmu Komunikasi Politik dan Komunikasi Bisnis 7, no. 1 (June 30, 2023): 43. http://dx.doi.org/10.24853/pk.7.1.43-64.
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Salah satu peristiwa yang menjadi perhatian besar bagi masyarakat dalam negeri dan dunia adalah tragedy Stadion Kanjuruhan Malang Jawa Timur pada 1 Oktober 2022, tragedy ini sebagai musibah terbesar dalam sejarah olahraga sepak bola Indonesia dan Asia, serta terbesar kedua setelah tragedi Estadio Nacional di Peru. Kerusuhan di Stadion Kanjuruhan terjadi pasca kekalahan Arema Malang atas Persebaya Surabaya. Penelitian ini bertujuan untuk mengetahui framing pemberitaan media media asing atas peristiwa tersebut. Penelitian ini menggunakan pendekatan deskriptif kualitatif Metode analisis framing konsep Robert N. Entman, Sumber berita yang dianalisis adalah pemberitaan pada awal peristiwa 1 – 4 Oktober 2022 oleh media asing Mirror.co.uk, Aljazera.com, thesundaily.my dan nytimes.com. Hasil penelitian menyimpulkan bahwa keempat media asing ini memframing bahwa tragedy Stadion Kanjuruhan merupakan peristiwa kerusuhan dan penyerbuan oleh supporter arema, sebagai sebuah kekerasan di pertandingan sepak bola dan bencana olahraga paling mematikan di dunia. Sumber masalah kerusuhan, yaitu disebebkan oleh tindakan beberapa orang dari supporter Arema dan sumber masalah korban disebabkan oleh tindakan polisi Indonesia menembakan gas air mata ke lapangan dan tribun stadion. Para supporter terinjak, tercekik dan sesak nafas akibat kekurangan oksigen dan menghirup gas air mata.
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Arneta Destria Kirana. "Analisis Diksi dan Tipografi pada puisi “Tragedi Winka dan Sihka” Karya Sutardji Calzoum Bachri." Dewantara : Jurnal Pendidikan Sosial Humaniora 1, no. 3 (December 5, 2022): 48–52. http://dx.doi.org/10.30640/dewantara.v1i3.399.
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This study discusses the use of Diction and Typography in the poem "Tragedi Winka dan Sihka" your poem uses a qualitative descriptive research method with a stylistic approach. The poem "Tragedy of Winka and Sihka" discusses the storyline of life in a marriage which does not always go well but in a married life there will be trials. Of every word that certainly contains some very interesting meanings. This study aims to explain Diction and Typography in the poem "Tragedi Winka and Sihka".
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Thompson, Don, and Robert N. Rader. "Tragedy Travesty." Science News 164, no. 21 (November 22, 2003): 335. http://dx.doi.org/10.2307/4018981.
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Emerton, Dame Audrey. "Hillsborough tragedy." Nursing Standard 3, no. 32 (May 6, 1989): 51. http://dx.doi.org/10.7748/ns.3.32.51.s74.
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Simkin (book author), Stevie, and Brian Patton (review author). "Revenge Tragedy." Renaissance and Reformation 37, no. 3 (January 1, 2001): 97. http://dx.doi.org/10.33137/rr.v37i3.8732.
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Hartle, Paul, and Henry Ansgar Kelly. "Chaucerian Tragedy." Modern Language Review 94, no. 3 (July 1999): 775. http://dx.doi.org/10.2307/3737001.
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Perloff, Carey. "Tragedy Today." Publications of the Modern Language Association of America 129, no. 4 (October 2014): 830–33. http://dx.doi.org/10.1632/pmla.2014.129.4.830.
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Irony and tragedy have always been uneasy bedfellows. thus, it is no surprise that in cynical eras such as ours, in which there are no moral absolutes, no clear beliefs, no accepted authority, and no commonly shared values or ethical norms, the act of producing a Greek tragedy requires a different lens. Even so, my recent experience shows that the plays continue to exert a peculiar hold on contemporary imaginations and can find startling resonances for modern audiences.
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Lempert, Manya. "Climate Tragedy." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (April 2021): 195–213. http://dx.doi.org/10.1017/pli.2020.39.
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I hypothesize that tragedy is the genre best suited to represent climate catastrophe. Tragedy, I contend, is committed to diagnosing the ideological and material conditions that make for mass, undeserved suffering—conditions of colonization and racialization, for instance, in Greek and modern drama and in modern tragic fiction. Not only does tragedy reveal injurious forms of power, it stages or incites rebellious collective action against them. These features of literary tragedy, I suggest, are non-Aristotelian. Aristotle lodges the source of crisis in individuals, who inadvertently cause their own misfortunes and suffer from them. The literary tragedy that I theorize, however, locates the origins of communal suffering in external agents of death and domination.
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Foley, Helene P. "Reframing Tragedy." PAJ: A Journal of Performance and Art 44, no. 2 (May 1, 2022): 143–47. http://dx.doi.org/10.1162/pajj_r_00620.
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Catherine A. Brekus. "Salem's Tragedy." William and Mary Quarterly 74, no. 1 (2017): 154. http://dx.doi.org/10.5309/willmaryquar.74.1.0154.
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Efremov, Yu V. "Glacial tragedy." Ice and Snow 56, no. 1 (February 18, 2016): 128–30. http://dx.doi.org/10.15356/2076-6734-2016-1-128-130.
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Boullata, Issa J. "Narrating Tragedy." Journal of Palestine Studies 16, no. 3 (1987): 148–49. http://dx.doi.org/10.2307/2536797.
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Kalmina, Lilia. "Optimistic Tragedy." Rossiiskaia istoriia, no. 3 (2021): 223. http://dx.doi.org/10.31857/s086956870015478-6.
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Gall, Robert S. "Beyond Tragedy." Philosophy Today 29, no. 2 (1985): 110–20. http://dx.doi.org/10.5840/philtoday1985292/410.
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Roman, David. "Introduction: Tragedy." Theatre Journal 54, no. 1 (2002): 1–17. http://dx.doi.org/10.1353/tj.2002.0028.
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Boyd, Robert, Peter J. Richerson, Ruth Meinzen-Dick, Tine De Moor, Matthew O. Jackson, Kristina M. Gjerde, Harriet Harden-Davies, et al. "Tragedy revisited." Science 362, no. 6420 (December 13, 2018): 1236–41. http://dx.doi.org/10.1126/science.aaw0911.
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Head, A. "Enigmatic Tragedy." English 38, no. 161 (June 1, 1989): 171–77. http://dx.doi.org/10.1093/english/38.161.171.
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Streete, A. "Rethinking Tragedy." English 60, no. 228 (February 25, 2010): 92–94. http://dx.doi.org/10.1093/english/efp054.
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Wojtys, Edward M. "Pediatric Tragedy." Sports Health: A Multidisciplinary Approach 9, no. 5 (August 29, 2017): 400–401. http://dx.doi.org/10.1177/1941738117724429.
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Mairowitz, David Zane. "Greek Tragedy." Missouri Review 39, no. 1 (2016): 142–55. http://dx.doi.org/10.1353/mis.2016.0013.
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Williams, Wendy. "Turtle Tragedy." Scientific American 280, no. 6 (June 1999): 32–33. http://dx.doi.org/10.1038/scientificamerican0699-32.
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Lewis, William. "Law's tragedy." Rhetoric Society Quarterly 21, no. 3 (June 1991): 11–21. http://dx.doi.org/10.1080/02773949109390922.
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