Relevant bibliographies by topics / Wisdom genre

Academic literature on the topic 'Wisdom genre'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Wisdom genre"

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Muszytowska, Dorota. "The Wisdom Encomium and Its Persuasive Function in the Book of Wisdom." Collectanea Theologica 91, no. 5 (December 31, 2021): 31–61. http://dx.doi.org/10.21697/ct.2021.91.5.02.

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The Book of Wisdom is considered a coherent text characterised by genre syncretism. This article aims to examine the praise of wisdom in the Book of Wisdom for its persuasive functions. The encomium was used in the analysis as a typical genre of epideictic rhetoric. The text of the praise was analysed from the perspective of the features distinguishing this genre and determining its underlying structure. The analysis led to the conclusion that the author used the possibilities of the genre to teach the recipients what wisdom they should seek and to encourage them to take actions to achieve it. The encomium in the Book of Wisdom was subordinated to advisory rhetoric and is an essential element in the work’s structure.
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Horne, Andrew J. "Hypothêkai: On Wisdom Sayings and Wisdom Poems." Classical Antiquity 37, no. 1 (April 1, 2018): 31–62. http://dx.doi.org/10.1525/ca.2018.37.1.31.

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Scholars have long recognized that hypothêkai, or instructional wisdom sayings, served as building blocks for larger structures of Greek wisdom poetry. Yet the mechanism that gets from saying to poem has never been traced in detail. If the transition involves more than piling sayings on top of each other, what intervenes? Focusing on the archaic hexametrical tradition of Homer and Hesiod, the paper develops a repertory of variations and expansions by which the primary genre, the hypothêkê speech-act, is transformed into a secondary genre—the larger-scale wisdom constructions we find in various Homeric speeches and much if not all of the Works and Days. The paper first argues for a precise formal description of the hypothêkê saying in the archaic hexameter; it then develops a toolbox of variations on the saying's basic form. Finally, the toolbox is put to work in order to read a forty-verse excerpt of Hesiod's Almanac.
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Minuchehr, Pardis. "Eastern Wisdom: Nizami Ganjawi’s Romance Genre." Anaquel de Estudios Árabes 28 (February 8, 2017): 113–25. http://dx.doi.org/10.5209/anqe.55196.

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Goff, Matthew. "Qumran Wisdom Literature and the Problem of Genre." Dead Sea Discoveries 17, no. 3 (2010): 315–35. http://dx.doi.org/10.1163/156851710x513566.

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AbstractThe Dead Sea Scrolls include several writings that can be reasonably identified as wisdom texts. But the compositions that are regularly so classified contain a range of diverse perspectives and themes, and this problematizes the search for a common ingredient that makes them readily identifiable as sapiential literature. There were ancient authors who composed instructional works steeped in older didactic traditions that are well represented by the book of Proverbs. Such works can be legitimately classified as wisdom. But their authors did not conceive of wisdom as a precise or specific genre and our means for identifying wisdom texts are subjective and somewhat loose.
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Nilsen, Tina Dykesteen. "Memories of Moses: A Survey Through Genres." Journal for the Study of the Old Testament 41, no. 3 (March 2017): 287–312. http://dx.doi.org/10.1177/0309089216661170.

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The last few decades have seen an increase in the use of memory studies in biblical scholarship, yet so far studies on biblical characters have not sufficiently considered the genre of the texts that encode the memories. This article explores the relation between genre and the ways in which Moses is remembered or forgotten in historiographical genres such as national histories and historiographical novellas; in wisdom genres; in prophetic genres such as oracles, biographies and apocalypticism; in genres within the Psalms; and in more recent genres such as treatises, letters and New Testament Gospels. The article demonstrates how the authors create and recreate the memory of Moses in order to serve their own ideological means in accordance with their chosen genres.
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Uusimäki, Elisa. "Simon Chi-Chung Cheung, Wisdom Intoned: A Reappraisal of the Genre ‘Wisdom Psalms’." Journal of Semitic Studies 63, no. 1 (2018): 273–75. http://dx.doi.org/10.1093/jss/fgx050.

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Green, Barbara. "The Wisdom of Solomon and the Solomon of Wisdom: Tradition's Transpositions and Human Transformation." Horizons 30, no. 1 (2003): 41–66. http://dx.doi.org/10.1017/s0360966900000049.

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ABSTRACTScripture offers readers not a prescriptive printout but a recital behind our experience, invites a transformative engagement between text and life. The main insight available from Wisdom of Solomon is that Wisdom, intimate of God and structuring element of all creation, saves her friends into Life, not without their collaboration; the alternative is Death. Processes of transposition and transformation are the hermeneutical key to the book, both as authored and as read. The book's few central claims shift from genre to genre and from section to section for fresh and illustrative presentation. Transformation is also the challenge offered to readers: reappropriate the heritage afresh and thus survive. The envisioned transposition implies not simply change but growth out of a profound fidelity to something valued. What is at stake in the book is the “mother of transformations”: the journey from life through death, either to Life or to nothingness (Death), but also the survival of the Jewish community in Alexandria in the first century C.E.
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Saputra, Ardi, Dian Sri Andriani, Azizah Husin, Silvia AR, and Rizky Ghoffar Ismail. "Pengetahuan Remaja tentang Generasi Berencana (GenRe) melalui Kearifan Lokal." ABDIMASY: Jurnal Pengabdian dan Pemberdayaan Masyarakat 3, no. 1 (June 30, 2022): 11–19. http://dx.doi.org/10.46963/ams.v3i1.489.

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Coaching for adolescents can be initiated through knowledge of future challenges, both in personal life and in socializing. This study aims to determine the knowledge of adolescents about Generation Planning (GenRe) through the values ​​of local wisdom. The research was conducted at a senior high school in Kecamatan Tanah Abang, Kabupaten Penukal Abab Lematang Ilir with the research subjects being high school students who were selected by random sampling technique. Data were collected through questionnaires on knowledge of reproductive health, drugs and addictive substances, as well as local wisdom. The results showed that 68.33% of students knew enough about reproductive health, 80% of students knew well about drugs and addictive substances and their consequences, and only 50.40% of students knew and practiced the values ​​of local wisdom in everyday life. Based on the results of the study, students' knowledge regarding Generation Planning is included in the sufficient category so that it is necessary to inculcate the values ​​of local wisdom and socialize Generation Planning by parents, teachers, and community leaders in order to create a golden generation in the future.
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Wright, Benjamin G. III. "Joining the Club: A Suggestion about Genre in Early Jewish Texts." Dead Sea Discoveries 17, no. 3 (2010): 289–314. http://dx.doi.org/10.1163/156851710x513557.

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AbstractBiblical studies has traditionally worked with a classificatory or definitional approach to genre. Recent scholarship in genre studies, however, has pointed out the shortcomings of a classificatory system. Among the different theories about genre that are current in genre studies, prototype theory, derived from advances in cognitive science, offers the possibility for thinking differently about genre as a classificatory tool and about what questions we want considerations of genre to answer. Rather than listing necessary features, prototype theory focuses on the way that humans categorize through the use of prototypical exemplars that reflect an idealized cognitive model of a category. Within this approach, genres have indeterminate boundaries and can be extended to include marginal or atypical examples. This paper takes up the categories of apocalyptic and wisdom as examples of how prototype theory can be used to describe a genre, to provide a more effective way to accommodate what are usually thought of as problematic cases, and to think about the generic relations of texts to one another.
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[李嘉], Li Jia. "Genre Localization in Current Popular Music of the Philippines." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 7 (June 21, 2021): 37–54. http://dx.doi.org/10.30819/aemr.7-3.

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This paper focuses on the process of genre formation in the evolution of popular music of the Philippines’. From the phenomenon of the perception discrepancy of popular music genres among different stakeholders, this paper gives to attention at providing an alternative theory to explore how the Philippines’ popular music genres have been established. Applying Joe Peter’s theory of cultural hybridism, this paper specifically attempts at exploring how foreign genres have been fused with local cultures and musical components, aiming at a vocality of expressing the Philippines’ national identity, which is key in articulating Philippines’ popular music genres in their actual sense. Rather than a parodic emulation of foreign music products, genre fluidity is a unique reflection of the artistic wisdom of Philippines’ musicians in the pursuit of forming a voice of their own, a continuation of their nationalist movement in their popular music idioms.
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Dissertations / Theses on the topic "Wisdom genre"

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Millar, Suzanna Ruth. "Open Proverbs : exploring genre and openness in Proverbs 10:1-22:16." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/276999.

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This thesis has three main aims. First, I will propose and explain a genre ascription for the sayings in Prov 10:1-22:16 – the ‘didactic proverb’. Second, I will analyse ‘openness’ as a textual feature, and show its contribution to the functions of this genre. Third, I will demonstrate how reading this way may influence our understanding of some key issues in Proverbs’ scholarship. Part 1 tackles the first and second aims. In ch. 1, I suggest that the sayings in Prov 10:1-22:16 have something of a hybrid genre, displaying features akin to both ‘didactic’ texts and ‘proverbs’. This can be seen from their: generically related texts, probable social settings, media, self-presentation, and literary forms. As ‘didactic’ texts, the sayings shape the worldview, character and intellect of their students. As ‘proverbs’, they apply to specific situations with specific purposes. In ch. 2, I explain three manifestations of literary ‘openness’: polysemy can give a text multiple meanings; parallelism makes the relationship between lines unclear; imagery opens up worlds for exploration. Ch. 3 begins to show how this ‘openness’ enhances the sayings’ ‘didactic’ and ‘proverbial’ functions. Here I move beyond openness in interpretation to openness in application, and draw on the field of ‘paremiology’ (the technical study of the ‘proverb’ as a genre), which has been somewhat neglected in Proverbs’ scholarship. In Part 2, I turn to the text, drawing out the openness of key verses, and showing how they function ‘didactically’ and ‘as proverbs’. This proves to have implications for certain classic debates in Proverbs’ scholarship (my third aim). Ch. 4 considers ‘character’ terms (e.g. wise/foolish, righteous/wicked). I use cognitive linguistic theories to examine the terms as open categories with ‘prototype structure’. Viewed this way, the terms are not (as some have argued) abstract and cut off from the world, but profoundly useful for life. Ch. 5 considers the apparent ‘act-consequence connection’ in Proverbs. The connection is predictable but not inviolable, may come about through a number of agencies, and has strong motivational potential. Ch. 6 looks at proverbs about the king. These do not necessitate an actual court context, for the ‘king’ figure may encapsulate wider principles, and function as a teaching tool. Even when he appears to be glorified, his role may be subverted, requiring students to exercise their minds. In ch. 7, I consider the way wisdom is acquired in the ‘didactic proverb’ genre, and suggest a principle for gaining it: students must ‘trust and scrutinise’. They are thereby empowered in their quest for wisdom, whilst also becoming aware of their limitations. Throughout Part 2, I find ‘openness’ to be an important facilitator for didactic and proverbial goals. Prov 10:1-22:16 presents its readers with a panoply of fascinating texts. By exploring them as ‘open’, ‘didactic’, and ‘proverbial’, this thesis offers a fruitful reading strategy; new insights into functions and meanings; and some fresh perspectives on old debates.
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Carmo, Felipe Silva. "Sabedoria na Bíblia hebraica: uma breve introdução ao gênero literário sapiencial." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8158/tde-12092018-154930/.

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O conceito de sabedoria bíblica como corpus, tema ou estilo costuma ser aplicado livremente à leitura da Bíblia Hebraica. Ao mesmo tempo, estudiosos admitem a falta de precisão para a eleição daquilo que deveria ou não compor um tema ou estilo sapiencial, tanto para a análise do texto bíblico quanto para os estudos comparados. Este trabalho apresenta uma breve introdução às abordagens acadêmicas que pretenderam reconhecer a sabedoria bíblica como um gênero literário, enfatizando suas peculiaridades em termos de forma e conteúdo a fim de distingui-la de outros discursos encontrados na Bíblia Hebraica. Além disso, a pesquisa também expõe como os estudos comparados aplicaram os conceitos elaborados por biblistas para a compreensão da sabedoria no Antigo Oriente Médio.
Biblical Wisdom as a corpus, theme or style is frequently applied freely to the reading of the Hebrew Bible. At the same time, the academicians admits the lack of precision on the preference for what should be considered or not as a sapiential theme or style, both for the analysis of biblical texts and for comparative studies. The following research presents a short introduction to the academic approaches which intented to recognize biblical wisdom as a literary genre, enphasizing its peculiarities in terms of form and content in order to make a distinction betweem them from the other discourses found in the Hebrew Bible. Likewise, the research also presents how the comparative studies applied the concepts formulated by biblicists for a comprehension of wisdom in the Ancient Middle East.
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Stuart, Heather Anne. "Patterns of Being." Thesis, 2014. http://hdl.handle.net/2440/97247.

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Author also known as Heather Sladdin
Major creative work: 'Patterns of Being' – a verse novel. The major creative work is a narrative in open verse. The fictional narrative was inspired by an interview with Rupert Max Stuart in The Age on August 19, 2002, titled, 'Max Stuart reflects, finds peace'. Rupert Max Stuart is a South Australian Aboriginal man who was imprisoned in the 1950s for the murder and rape of Mary Hattam, a young white girl. The case created controversy around issues of race and capital punishment for many years. 'Patterns of Being' is a fictional narrative about grief and reconciliation. A girl named Dawn is murdered and police accuse a carnival worker named Rufus. The story is told by Annie, who is Dawn's cousin. She recalls her own experiences but also imagines the remembrances of Lilly, Dawn's mother and Aril, a nymph-like girl who moves through dimensions of time and space. The imagery is inspired by the environment of regional South Australia and the narrative shows Annie's psychic evolution. Annie is 'both the agent and the theatre of individuation' (Simondon). 'Patterns of Being' shows how Annie uses the collective voices of her interior to navigate a path through grie
Thesis (Ph.D.) -- University of Adelaide, School of Humanities, 2014
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Books on the topic "Wisdom genre"

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Wisdom intoned: A reappraisal of the genre "Wisdom Psalms". London: Bloomsbury T & T Clark, an imprint of Bloomsbury Publishing Plc, 2015.

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Kloppenborg, John S. The literary genre of the synoptic sayings source. Ottawa: National Library of Canada, 1985.

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The composition of the sayings source: Genre, synchrony, and wisdom redaction in Q. Leiden: Brill, 1998.

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Miniature Book Collection (Library of Congress) and Rolling Stone Press, eds. The rolling stone book of rock: An alternative treasury of wisdom. Philadelphia: Running Press, 1997.

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Kynes, Will. The Intertextual Network of Proverbs and the Subjective Nature of Genre. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777373.003.0008.

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Despite the undeniable importance of the concept of wisdom to Proverbs, reading the book as Wisdom Literature creates similar problems as it does for Job and Ecclesiastes. The book’s interpretation profits from better appreciating its complexity, perhaps more so because the obviousness of its Wisdom classification has previously discouraged attempts to do so. The groupings before Wisdom, such as Sifrei Emet and Poetry, provide forgotten nuances. The book’s widespread inclusion in a Solomonic collection invites comparison with the account of that king’s reign in 1 Kings 1–11. The variegated presentation of wisdom in that account associates the concept with political, legal, cultic, and prophetic texts. This intersection of potential genre groupings in 1 Kings 1–11 is also evident in Proverbs. Genres, such as Wisdom, are not “real” and should not restrict the insights from other textual comparisons.
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Kynes, Will. An Obituary for "Wisdom Literature". Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777373.001.0001.

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In the rise of Wisdom Literature in less than a century from obscurity to ubiquity, a number of crucial questions have been left unanswered. Most fundamentally, when, how, and why did the category, comprised essentially of Proverbs, Ecclesiastes, and Job, develop? The definitional issues long plaguing Wisdom scholarship can be traced to that unquestioned “universal consensus.” This book unearths its origin, describes its distorting effect, and proposes an alternative approach. Absent from early Jewish and Christian interpretation, the Wisdom category first emerged in modern scholarship, with the traits associated with it, such as universalism, humanism, rationalism, and secularism, suspiciously mirroring the ideals of its nineteenth-century German birthplace. Since it was originally assembled to reflect modern values, biblical scholars have struggled to define the corpus on any other basis or integrate it into the theology of the Hebrew Bible. The problem, however, is not only why the texts were perceived in this way, but that they are perceived in only one way at all. This book builds on recent literary and cognitive theory to create an alternative approach to genre that integrates hermeneutical insight from various genre groupings. This theory is then applied to Job, Ecclesiastes, and Proverbs, mapping out the complex intertextual network contributing to each book’s meaning. Seen from multiple perspectives, these texts emerge in three dimensions, as facets previously obscured by the category are illuminated once again. The death of the Wisdom Literature category offers new life to both the so-called Wisdom texts and the concept of wisdom.
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Kynes, Will. The Intertextual Network of Ecclesiastes and the Self-Reflective Nature of Genre. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777373.003.0007.

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The numerous, often contrasting interpretations Ecclesiastes has inspired across history provide a clear example of the self-reflective character of genres. Rather than dismissing these readings completely, Wisdom included, because of their subjectivity, it is more profitable to understand each as a partial and selective perspective responding to some potential of the text. Whether inspired by the traditional collections before Wisdom Literature, intertextual links to other canonical genres, parallels to texts from across the ancient Near East, or comparisons based on the book’s literary features, such as form, tone, or content, each genre proposal reveals something about the nature of the text while falling short of comprehending the whole. Illuminating all the contours of the text’s rugged terrain while dispelling the “misleading shadows” of self-interested exegesis will require engaging with more rather than less of the subjective perspectives on its meaning.
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Kynes, Will. The Birth of Wisdom Literature. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777373.003.0004.

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This chapter aims to discover the precise “scholarly world” in which the Wisdom category arose, understand what aspects of that environment inspired its creation, and evaluate the lasting effects that origin has had on its interpretation. Johann Bruch’s Weisheits-Lehre der Hebräer (1851) is the first work to draw together a developing concept of a Wisdom genre and present it systematically and comprehensively. In the nineteenth century, German Christians like Bruch were struggling to reconcile the universalistic, humanistic, and philosophical aspects of their religion with its particularistic connection with a history that was becoming increasingly problematic under the intense examination of eighteenth-century rationalism and nineteenth-century historical criticism. This was fertile soil for Wisdom Literature’s development as the “universalistic, humanistic, philosophical” collection within the Old Testament. The level of abstraction necessary to justify the diverse category leaves ample room for scholars to import their own presuppositions into the interpretation of these texts.
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Kynes, Will. The Intertextual Network of Job and the Selective Nature of Genre. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777373.003.0006.

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The Wisdom Literature category has never been able to contain Job’s vast intertextual potential, and the category’s exclusive application distorts the book’s meaning through canonical separation, theological abstraction, and hermeneutical limitation. Job is embedded in a dense intertextual network. Appreciating the book’s distinctiveness requires reading it in relationship to as many literary groupings as its content and form justify. These include pre-modern genre designations, such as poetry, prophecy, and drama, as well as those produced by ancient Near Eastern parallels, such as the exemplary-sufferer texts. In recent scholarship, some of these have been resurrected, along with proposed adapted genres, such as dramatized lament or metaprophecy, and meta-genres, such as parody and polyphony. As selective perspectives, each of these proposed textual groupings underscores some salient feature of the book and thus combining them reveals the complexity and nuance of its meaning.
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Dell, Katherine J., Suzanna R. Millar, and Arthur Jan Keefer, eds. The Cambridge Companion to Biblical Wisdom Literature. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781108673082.

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Study of the wisdom literature in the Hebrew Bible and the contemporary cultures in the ancient Near Eastern world is evolving rapidly as old definitions and assumptions are questioned. Scholars are now interrogating the role of oral culture, the rhetoric of teaching and didacticism, the understanding of genre, and the relationship of these factors to the corpus of writings. The scribal culture in which wisdom literature arose is also under investigation, alongside questions of social context and character formation. This Companion serves as an essential guide to wisdom texts, a body of biblical literature with ancient origins that continue to have universal and timeless appeal. Reflecting new interpretive approaches, including virtue ethics and intertextuality, the volume includes essays by an international team of leading scholars. They engage with the texts, provide authoritative summaries of the state of the field, and open up to readers the exciting world of biblical wisdom.
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Book chapters on the topic "Wisdom genre"

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Schorn, Brittany. "Wisdom." In A Critical Companion to Old Norse Literary Genre, 211–26. Boydell & Brewer, 2020. http://dx.doi.org/10.2307/j.ctvxhrjd9.20.

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"Chapter 4. Genre and Form." In Wisdom of Solomon 10. Berlin, Boston: DE GRUYTER, 2011. http://dx.doi.org/10.1515/9783110247657.64.

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"Acquiring Wisdom through the Openness of Didactic Proverbs." In Genre and Openness in Proverbs 10, 191–220. SBL Press, 2020. http://dx.doi.org/10.2307/j.ctvzgb8th.12.

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Pisters, Patricia. "Bloody Red: Poetics, Patterns, Politics." In New Blood in Contemporary Cinema, 191–200. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474466950.003.0006.

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The conclusion returns to the poetics, aesthetics and politics of blood, showing that there are many different blood types in the poetics of horror made by women, but that each drop contains a world of pain, sorrow, and rage but also laughter and wonder, consolation and insight; each gush embodies a world of stories to convey, wisdom to impart and emotions to share. The overarching pattern is that female directed horror often addresses inner demons and extends the emotional spectrum of the genre beyond fear and disgust, and stretches the genre boundaries to introduce a poetics of horror in many different genres.
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Dell, Katharine J. "The Third Solomonic Book." In The Solomonic Corpus of 'Wisdom' and Its Influence, 43–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861560.003.0004.

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The issue of the relationship of the Song of Songs to wisdom is discussed in this chapter under three headings: that of the Solomonic attribution and references to the King; that of editorial links with the genre of wisdom, and finally that of relationship to wisdom motifs and female configurations in Proverbs. It is argued that the Solomonic inspiration for the work extends beyond the attribution alone to include references to him in the text and that references to ‘the King’ enhance this sense. That the editorial links with wisdom are confirmed with not only 8:6b–7 being seen as of the abstract nature of proverbial wisdom, but also the refrains in 2:7; 3:5, and 8:4. This wisdom connection may, however, form a pre-literary layer in connection with the Solomonic context rather than simply a redactional one. Finally, it is argued that there are close links in themes and imagery with the figures of woman Wisdom and the loose woman that suggest that the Song of Songs may have been an inspiration for the portrayal of such figures, although the more moralistic framework of the wisdom material is acknowledged. Thus whilst the Song is not classified as wisdom literature, it genre being primarily that of ‘love songs’, its links with wisdom circles are acknowledged, both at the stage of oral inspiration and at that of writing down and its ongoing relevance as an inspiration to the wisdom writers is evidenced in the portrayal of female figures in Proverbs 1–9.
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Dell, Katharine J. "Deciding the Boundaries of ‘Wisdom’." In The Solomonic Corpus of 'Wisdom' and Its Influence, 19–31. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861560.003.0002.

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Whilst it is generally agreed that the book of Proverbs is the mainspring of ‘wisdom’, there is considerable disagreement as to what exactly, beyond Proverbs, to include in the wisdom category and what the criteria for inclusion should be. That Job and Ecclesiastes should also form this core and that it should be further defined by the apocryphal books of Ben Sira and the Wisdom of Solomon is often taken for granted, but the material is very diverse in nature and genre. Then the question arises, should the net be widened to other parts of the Hebrew Bible/Old Testament, to narratives such as the Joseph Narrative and Succession Narrative or to a slippery selection of psalms that appear to be ‘wisdom’ in character, to Song of Songs and beyond. In fact, how do we classify any text showing significant wisdom influence? Indeed, is this categorization of ‘wisdom’ helpful at all? In this chapter, I suggest that there is a ‘core’ of wisdom material and that, as I have argued elsewhere, Proverbs and Ecclesiastes make up this core. Here, I go beyond this statement to evaluate the associations of other material with this core and suggest that the notion of family resemblance is a helpful descriptor for complex relationships between this material. I also consider the role of Solomon as the ‘father’ of wisdom and as the (symbolic?) figure that holds this ‘family’ together.
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Litovkina, Anna T., Péter Barta, Katalin Vargha, and Hrisztalina Hrisztova-Gotthardt. "Wise and Humorous Words." In The Oxford Handbook of Slavic and East European Folklore, C37.P1—C37.N19. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190080778.013.37.

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Abstract Proverbs, riddles, and jokes constitute an ample and varied part of Hungarian verbal folklore. All three genres were originally coined by an individual and then gradually spread among the speech community to become “anonymous” texts, both oral and written. These short and concise texts contain bits of folk wisdom and may be meant to be humorous and entertaining (jokes, riddles, and anti-proverbs) or not (proverbs). This chapter is organized into three sections. While the first section addresses Hungarian proverbs and anti-proverbs, the second one treats riddles, and the third discusses jokes. Each section provides a short overview of the collection and study of the respective genre. The nature and origin of each genre, its specific features and subgenres, its pragmatic functions and usage, as well as its contemporary forms are also briefly explored.
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"Wisdom as Genre and as Tradition in the Book of Sirach." In Sirach and Its Contexts, 15–32. BRILL, 2021. http://dx.doi.org/10.1163/9789004447332_003.

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Viladesau, Richard. "The Cross in Modern Visual Art." In The Wisdom and Power of the Cross, 180–256. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197516522.003.0004.

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This chapter looks at treatments of the cross in “fixed” images: painting and drawing, sculpture, and photography. The first part examines the cross in its traditional religious setting. Among the major artists covered are Maurice Denis, Georges Rouault, and Salvador Dalí. The second part surveys the use of the cross in secular settings. The crucifixion of Jesus here becomes a metaphor for the unjust sufferings of others: humanity in general; the artist; the Jewish people; persecuted groups like women or blacks; victims of political and social injustice; those oppressed by the church. The crucifixion also becomes an established artistic genre, without a particular message.
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"Chapter 5. The Scholastic Genre: The Cause of the Foundation of the Schools." In Fear of God and the Beginning of Wisdom, 98–112. University of Pennsylvania Press, 2006. http://dx.doi.org/10.9783/9780812201208.98.

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Conference papers on the topic "Wisdom genre"

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Siregar, Nurhapni Handayani Optapia, Abdurahman Adisaputera, and Amrin Saragih. "Development of Interactive Multimedia in Learning to Read Genre Text with Local Wisdom for Students Junior High School Silangkitang." In Proceedings of the 4th Annual International Seminar on Transformative Education and Educational Leadership (AISTEEL 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aisteel-19.2019.136.

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Zhen, Chao, and Jieping Xu. "Solely Tag-Based Music Genre Classification." In 2010 International Conference on Web Information Systems and Mining (WISM). IEEE, 2010. http://dx.doi.org/10.1109/wism.2010.152.

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Huang, Jiangtao, and Chuang Deng. "A Novel Multiclass Classification Method with Gene Expression Programming." In 2009 International Conference on Web Information Systems and Mining (WISM). IEEE, 2009. http://dx.doi.org/10.1109/wism.2009.36.

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