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Artículos de revistas sobre el tema "Exile (punishment) in Literature"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 2 de marzo de 2023

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1

Pianca, Marina. "The Latin American Theatre of Exile". Theatre Research International 14, n.º 2 (1989): 174–85. http://dx.doi.org/10.1017/s0307883300006143.

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It is not surprising that the ancient republics allowed the condemned to escape death through flight. Exile did not seem to them a softer sentence than death. Roman jurisprudence also called it capital punishment.

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2

Giusti, Elena. "TIRESIAS, OVID, GENDER AND TROUBLE: GENERIC CONVERSIONS FROMARSINTOTRISTIA". Ramus 47, n.º 1 (junio de 2018): 27–57. http://dx.doi.org/10.1017/rmu.2018.5.

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The brief story of Tiresias’ punishment in the third book of Ovid'sMetamorphoses(Met. 3.316–38) becomes a privileged site for mapping the different ways readers can reinterpret episodes of the poem in the light of the rest of Ovid's corpus. Tiresias, the first humanuatesof the poem, who is punished with blindness for voicing what he should have kept silent, can be included among those punished artists who double the poet in theMetamorphoses: while Tiresias is condemned for having voiced his knowledge of both sexes, Ovid is exiled for giving amatory advice to, and therefore knowing, both men and women. Thus the Tiresias episode reads as a pendant to that of Actaeon in the same book (the latter explicitly likened to Ovid's fate inTristia2.103–8), with the pair suggesting a veiled allegory of thecarmenanderrorthat caused Ovid's exile.

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3

Baker, Nicholas Scott. "For Reasons of State: Political Executions, Republicanism, and the Medici in Florence, 1480–1560". Renaissance Quarterly 62, n.º 2 (2009): 444–78. http://dx.doi.org/10.1086/599867.

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AbstractPrior to the late fifteenth century in Florence, the losers of political conflicts routinely faced exile as punishment for their perceived crimes. Following the Pazzi conspiracy of 1478, however, such political criminals increasingly received death sentences rather than banishment. This article explores how the changing nature of punishment for political crimes in Renaissance Florence from the fifteenth to the sixteenth centuries can be read as a barometer of political change in the city. It examines the relationship between the growing number of political executions and the long transformation of Florence from a republic to a principality, with reference to the broader context of fifteenth- and sixteenth-century Italy.

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4

De Vito, Christian G., Clare Anderson y Ulbe Bosma. "Transportation, Deportation and Exile: Perspectives from the Colonies in the Nineteenth and Twentieth Centuries". International Review of Social History 63, S26 (12 de junio de 2018): 1–24. http://dx.doi.org/10.1017/s0020859018000196.

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AbstractThe essays in this volume provide a new perspective on the history of convicts and penal colonies. They demonstrate that the nineteenth and twentieth centuries were a critical period in the reconfiguration of empires, imperial governmentality, and punishment, including through extensive punitive relocation and associated extractive labour. Ranging across the global contexts of Africa, Asia, Australasia, Japan, the Americas, the Pacific, Russia, and Europe, and exploring issues of criminalization, political repression, and convict management alongside those of race, gender, space, and circulation, this collection offers a perspective from the colonies that radically transforms accepted narratives of the history of empire and the history of punishment. In this introduction, we argue that a colony-centred perspective reveals that, during a critical period in world history, convicts and penal colonies created new spatial hierarchies, enabled the incorporation of territories into spheres of imperial influence, and forged new connections and distinctions between “metropoles” and “colonies”. Convicts and penal colonies enabled the formation of expansive and networked global configurations and processes, a factor hitherto unappreciated in the literature.

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5

Alfonzo, Bruno D. "El fratricidio: antecedentes épicos y derivaciones trágicas de un tópico resemantizado en la figura del exilio edípico en Fenicias de Eurípides". Nova Tellus 39, n.º 1 (27 de enero de 2021): 45–70. http://dx.doi.org/10.19130/iifl.nt.2021.39.1.27543.

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The following work deals with fratricide as a topic in Western culture and its role in literature from the different approaches in modern times. The paper focuses on the delimitation of the topic within Greek literature through the evolution of Oedipus’ offspring’, from Archaic Greek epic to tragedy. Thus, it starts contrasting the mythical elements that both, epic and tragedy, display as a support of each story. My hypothesis is fratricide of Eteocles and Polynices becomes a punishment to Oedipus through his exile, and that its consummation is in Euripides’ Phoenissae, which I conclude through a comparative study of the sources.

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6

Belova, N. A. "PUNISHMENT OF WOMEN NARODNIKS FOR POLITICAL TERRORISM". Bulletin of Udmurt University. Series History and Philology 30, n.º 1 (21 de marzo de 2020): 35–47. http://dx.doi.org/10.35634/2412-9534-2020-30-1-35-47.

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The article is dedicated to the study of the problem of punishment of Russian women, members of the populists’ organizations (mainly “People’s Will”, see “Narodnaya Volya”), for participation in political terrorism in the 70s - 80s of the 19th century. A historiographical review of the literature on the topic under consideration is given. The information about women punished for participating in terror against the authorities, including attempts on the emperors Alexander II and Alexander III, is specified and summarized. The facts of the refusal of convicted criminals to protect and pardon are reported. The information about the execution of sentences in respect of women convicted for revolutionary terrorism to death penalty, penal servitude and exile settlement is specified. Their stay at the Peter and Paul Fortress and the House of Pre-Trial Detention in St. Petersburg, and after their conviction - at Kara katorga, Shlisselburg Fortress and other places of punishment is shown in detail. Particular attention is paid to the issue of applying the act of pardon with respect to women victims convicted of political terrorism. To clarify individual facts and dates, different points of view are compared.

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7

Newlands, Carole. "The Role of the Book in Tristia 3.1". Ramus 26, n.º 1 (1997): 57–79. http://dx.doi.org/10.1017/s0048671x0000206x.

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The third book of the Tristia is the first to have been written in Tomis, Ovid's place of exile. The long journey from Rome, the subject of the first book of the Tristia, is over. The distractions of the journey can no longer sustain him, and his only pleasure is to weep, in other words to write the elegy of lament: dum tamen et uentis dubius iactabar et undis,fallebat curas aegraque corda labor:ut uia finita est, et opus requieuit eundi,et poenae tellus est mini tacta meae,nil nisi flere libet…(Tr. 3.2.15-19)But while in turmoil I was being tossed around by winds and waves, my worries and sad heart were distracted by the battle for survival. Now that the journey is over, the effort involved in travel is spent, and the land of my punishment has been reached, weeping is my only pleasure.

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8

Varghese, Hanna Merin. "Writing in and Out of Exile: A Foucauldean Reading of No Friend but the Mountains by Behrouz Boochani". International Journal of Management and Humanities 5, n.º 11 (30 de julio de 2021): 1–7. http://dx.doi.org/10.35940/ijmh.j1336.0751121.

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“Refugee” is a historically constructed term that privileged concerns that are substantially ideological and political rather than economic and ecological. But one cannot neglect the fact that environmental and economic concerns cannot be set apart from the political and hence rises the necessity to create a new inclusive category of “ essential needs” to consider their intrinsic interconnectivity as its one of the apriorism. Refugee literature essentially addresses not only the displacement but the gaps that are found in the sociological approach to “statelessness” and migration. On the other hand, literature stands for individual expressions and experience. Literature in the context of statelessness not only signifies the notion of being a “refugee” but being an “ asylum, seeker” as well. No Friend but the Mountains by Behrouz Boochani is such an autobigraphcial novel written in the backdrop of his experience as an asylum seeker and consequent incarceration in the Australian detention regime. The Australian detention centre is built and worked in such a way that it satisfies the idea of the panopticon. The Kyriarchal system works in the prison even in a way that affects the psyche of the imprisoned individuals and thus these stateless asylum seekers undergo extreme existential dilemmas and commit severe crimes, turning against one another and sometimes even suicides. On the basis of the experiences of Boochani, the carceral system of Australian detention centre is expounded here through a Foucaludean idea of punishment, Bentham’s notion of the panopticon as well Fiorenza’s idea of kyriarchy where all of them are essentially different shades and shapes of exerting power.

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9

Allen, Danielle. "Imprisonment in Classical Athens". Classical Quarterly 47, n.º 1 (mayo de 1997): 121–35. http://dx.doi.org/10.1093/cq/47.1.121.

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Nineteenth–century scholars assumed that the Athenians as a community punished citizens with death, exile, atimia, and fines and used imprisonment only to hold those awaiting trial, those awaiting execution, and those unable to pay fines.1 As they saw it, brief imprisonment in the stocks occasionally supplemented these penalties, but always as additional penalty–never as a penalty on its own. Barkan saw in the use of imprisonment as an additional penalty the likelihood of general penal imprisonment and used evidence from the oratorical corpus to make an argument therefore.2 His argument seems to have been largely ignored–the nineteenth–century interpretation continuing dominant; and the issue, largely unexplored but for a few glancing references in recent scholarship.3 The issue remains, thus, sufficiently vexed to make worthwhile a restatement of the argument for the use of punitive imprisonment. Also, the evidence provides clues worth setting forth as to why and when punitive imprisonment developed. Indeed, these are sufficient to make an argument about the relevance of the development to Athenian political history. For the introduction of penal imprisonment in Athens proves an extremely important historical moment, marking as it does both the completion of a general will institutionalized (in a punishment of consumption of the wrong–doer within, rather than of expulsion from, the community) and a significant point in the establishment of isonomia.

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10

Jacobsen, Garrett. "(P.J.) Johnson Ovid before Exile. Art and Punishment in the Metamorphoses. Pp. x + 184. Madison: University of Wisconsin Press, 2008. Cased, US$50. ISBN: 978-0-299-22400-4." Classical Review 59, n.º 2 (15 de septiembre de 2009): 633–34. http://dx.doi.org/10.1017/s0009840x09001498.

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11

Maroshi, Valery V. y Geza Horvath. "Raskolnikov’s crime and repentance in Russian and Hungarian literature of the second half of the twentieth century". Imagologiya i komparativistika, n.º 18 (2022): 168–90. http://dx.doi.org/10.17223/24099554/18/9.

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The article deals with the creative reception of a complex of motifs “sin - repentance - salvation” and the hero’s moral reflections that form the basis of Crime and Punishment and Fyodor Dostoevsky’s unfulfilled plan of a book about the “Great Sinner.” We analyze the works of several Russian and Hungarian authors of the 1960s-1990s. In Victor Pelevin’s novel Chapayev and Pustota, the hero involuntarily becomes a murderer. Instead of being exiled to Siberia, he ends up in a mental hospital, which functionally serves as a replacement for Raskolnikov’s “punishment” stage - a prison sentence. After leaving the hospital, the hero, who has not accepted the new reality, flees to a Buddhist monastery in Inner Mongolia to escape from the criminalized and dangerous modernity. The motifs of crime and failed repentance of the outsider writer are used by Vladimir Makanin in the novel The Underground or the Hero of Our Time. His hero recognizes Dostoevsky’s authority, projecting the novel’s situation onto his own. However, he rejects the need to repent the murders, since for him Raskolnikov’s story is an “alien” literary plot and a humiliation of his very “self.” The heroes of Limonov’s early prose constantly relate themselves to the marginal heroes and criminals of Dostoevsky. For them, the impossibility of repentance does not cancel the hero’s selfdoubt, his “state of hesitation” that determines, according to Dostoevsky, the behavior of the Great Sinner and Raskolnikov. In Russian prose of the 1990s, the text and plot allusions of which refer to Crime and Punishment, the main antihero is a writer and reader of Dostoevsky who tries on the situations and actions of Dostoevsky’s heroes, ultimately dismissing them as “alien” and “literary.” The classics of modern Hungarian literature, Janos Pilinszky and Miklos Meszoly, admitted that they literally lived inside Dostoevsky’s world. The novels of Meszoly of the 1960s, The Death of an Athlete and Saul, both tell the story of rebirth and conversion of two heroes - the runner Balint and the detective Saul. Balint is lonely and aspires to the absolute, a sports record, for which he is willing to sacrifice everything. He is similar to Dostoevsky’s sinner in his pridefulness. However, before his death, he ascends a mountain. The motifs that accompany his “spiritual ascent” point to the sacred symbolism of rebirth. The final change in the direction and purpose of running turns him into an “athleta Christi”, a repentant proud man. However, the plot of Saul does not follow the Bible to the end and finishes with Saul’s blinding, interrupting the biblical story and not representing his enlightenment as of the future Paul the Apostle. Similarly to Crime and Punishment, the novel unfolds around a murder - a “stoning” of the victim, Stephen the Apostle. Saul, like Raskolnikov, renounces his former self-identification and logic of the Law. The shock in both cases is the sin of murder, the internal experience of the crime. Saul takes the blame for the beating of Stephen. The authors declare no conflicts of interests.

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12

Armstrong, Rebecca. "P. Johnson, Ovid Before Exile. Art and Punishment in the Metamorphoses. Madison, Wisconsin: University of Wisconsin Press, 2008. Pp. 194. ISBN 978-0-29922-400-4. US$50.00." Journal of Roman Studies 99 (noviembre de 2009): 264–65. http://dx.doi.org/10.3815/007543509789744981.

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13

Zolli, Daniel M. y Christopher Brown. "Bell on Trial: The Struggle for Sound after Savonarola". Renaissance Quarterly 72, n.º 1 (2019): 54–96. http://dx.doi.org/10.1017/rqx.2018.6.

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In June 1498, the Florentine government publicly punished and exiled the Piagnona, the lone bell of the church of San Marco, for its role in defending Girolamo Savonarola during the April siege that led to the preacher's execution. Drawing on new evidence, this essay offers the most complete account of this still poorly understood chapter in Renaissance history, examining its complex and conflicting motives. At the same time, the punishment of the Piagnona, and struggle for its return, affords uncommon insight into the culture's deepest structures of thinking about what bells were, and who had the legal authority to adjudicate their fate.

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14

TOEWS, CASEY. "Moral Purification in 1QS". Bulletin for Biblical Research 13, n.º 1 (1 de enero de 2003): 71–96. http://dx.doi.org/10.2307/26422780.

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Abstract In preexilic times, moral purification (the enforcement of the death penalty and כּרת, "to be cut off") held tragic and fatal consequences for the offender, as well as the nation at large, dynamically illustrated when the nation was collectively "cut off" in exile. In response to the severe punishments occasioned by moral impurity, the prophets considered a survivable alternative for moral purification in place of the harsh Pentateuchal penalties. They envisioned, metaphorically, a lustral cleansing that could wash away moral impurity. The Hebrew Bible does not provide evidence of a literal adaptation of this metaphor into praxis. In looking to the Second Temple period literature, we find that 1QS provides the earliest witness of a literal adaptation of the prophetic imagery into a baptism of moral purification. As such, 1QS is a very important document for demonstrating an approach to moral purification that is both a development of the postexilic Hebrew Bible, as well as a precursor to the practices evident in the lives of John the Baptist, Jesus, and Paul.

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15

FINNANE, MARK y JOHN MCGUIRE. "The Uses of Punishment and Exile". Punishment & Society 3, n.º 2 (abril de 2001): 279–98. http://dx.doi.org/10.1177/14624740122228339.

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16

Šiljak-Jesenković, Amina. "Literature of Exile and Exile in Literature". Prilozi za orijentalnu filologiju, n.º 69 (18 de enero de 2021): 209–46. http://dx.doi.org/10.48116/issn.2303-8586.2019.69.209.

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The number of descendants of Bosniak migrants in Anatolia has led us to examine the issue of existence of literature of exile in this community; as well as the theme of Bosniak migration to Turkey in literary texts. This paper presents biographies of authors of Bosniak origin and indicates elements of literature of exile in their work: Mehmet Ruhi Turan (1900-1981); Ahmet Cemil Miroğlu – Asri (1907-1971); Memduh Cumhur (1947-2018); Cemil Kavukçu (1955- ); Yavuz Bubik (1940-). The corpus also includes the novels Gözüm Yaşı Tuna Selidir Şimdi by Selm Fındıklı and Cüda by Halil İbrahima Izgi – authors whose biographies include no information about their Bosniak ancestry; but their novels focus on migration of Bosniaks to Anatolia and Ottoman-governed Palestine. Stories about the circumstances that led to migration; about the trauma of leaving home; about otherness; identity; hopes for return; nostalgia – more than a century later; after the loss of even the Bosnian linguistic identity; speak through literary text in the Turkish language.

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17

Kristanto, Billy. "Exil und religiöse Identität in einigen Kantaten von Johann Sebastian Bach". European Journal of Theology 29, n.º 2 (1 de septiembre de 2020): 201–20. http://dx.doi.org/10.5117/ejt2020.2.006.kris.

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Summary This article examines nine sacred cantatas by Johann Sebastian Bach which address the subject of exile and religious identity. The biblical or general theological background of the text of each selected cantata, as well as the way in which Bach set the text to music, is discussed. We can learn from Bach that, first, there should be a legitimate space to express fear and insecurity about the arrival of foreigners. Second, believers who are in exile can associate their Christian identity with the life of Jesus while inviting unbelievers to find their identity in Jesus. Third, both suffering and hospitality are true features of Christian discipleship. Fourth, Bach’s interpretation of exile as a divine punishment is not the final message. The motif of exile as punishment is transformed by a Christological interpretation. Finally, the end of exile can be celebrated. In exile, believers dare to hope and to believe; at the end of the exile, believers celebrate without forgetting their past suffering. Both testify to a sound religious identity.

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18

Atreya, Alok y Samata Nepal. "Menstrual exile – a cultural punishment for Nepalese women". Medico-Legal Journal 87, n.º 1 (31 de julio de 2018): 12–13. http://dx.doi.org/10.1177/0025817218789600.

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19

Ilie Goga, Cristina. "The Transformation of Detention in Romania: From Exile to Main Punishment". International Letters of Social and Humanistic Sciences 56 (julio de 2015): 58–63. http://dx.doi.org/10.18052/www.scipress.com/ilshs.56.58.

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The article aims to analyze the evolution of detention on the Romanian territory, during the periods of its transformation from exile to a form of punishment, namely the Medieval and Modern Ages. We noticed that, although there was always detention as a form of restraint of the perpetrator until the application of other punishments and rarely as a form of punishment, the deprivation of liberty in prisons became, only in the eighteenth and nineteenth centuries the main form of punishment. We will initially analyze the methods of punishment used in Romanian Medieval period and the locations of detention ("mines", "dungeons", "bulk", "hearth" or "monastery") and then, will follow their transformation in modern detention areas.

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20

Stern, Guy. "Teaching Exile Literature". Die Unterrichtspraxis / Teaching German 22, n.º 1 (1989): 16. http://dx.doi.org/10.2307/3530042.

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21

Allen, Beverly y John Glad. "Literature in Exile". SubStance 21, n.º 1 (1992): 137. http://dx.doi.org/10.2307/3685354.

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22

Knapp, Bettina L. y John Glad. "Literature in Exile". World Literature Today 65, n.º 1 (1991): 201. http://dx.doi.org/10.2307/40146392.

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23

Thompson, Currie K., Maria-Ines Lagos-Pope y Myron I. Lichtblau. "Exile in Literature". Hispania 72, n.º 3 (septiembre de 1989): 559. http://dx.doi.org/10.2307/343506.

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24

Babenko-Woodbury, Victoria A. y John Glad. "Literature in Exile". Slavic and East European Journal 35, n.º 1 (1991): 149. http://dx.doi.org/10.2307/309048.

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25

Kaye, Anders. "Excuses in Exile". University of Michigan Journal of Law Reform, n.º 48.2 (2015): 437. http://dx.doi.org/10.36646/mjlr.48.2.excuses.

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Suppose that I have intentionally killed another person and that I have done so without any justification. At first glance, it appears that I am guilty of murder, a very serious crime. Since I am guilty of this very serious crime, the state may inflict a very serious punishment on me—at least many years in prison, if not my whole life or the death penalty. But suppose that one of the following is also true in my case: (A) At the time that I killed my victim, I suffered from a mental disease and, as a result, lacked the substantial capacity to appreciate the wrongfulness of my conduct. (B) Throughout my childhood and into my adolescent years, my father physically and sexually abused me, leaving me significantly more prone to violence than I would otherwise have been. Both A and B are ethically and interpersonally important facts. Both are likely to inspire some combination of sympathy, empathy, and compassion. Both suggest that my story is not just the story of a murderer and that there is a complicated explanation for my crime.

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26

Shaw, J. Clerk. "Punishment and Psychology in Plato’s Gorgias". POLIS, The Journal for Ancient Greek Political Thought 32, n.º 1 (5 de mayo de 2015): 75–95. http://dx.doi.org/10.1163/20512996-12340039.

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In the Gorgias, Socrates argues that just punishment, though painful, benefits the unjust person by removing injustice from her soul. This paper argues that Socrates thinks the true judge (i) will never use corporal punishment, because such procedures do not remove injustice from the soul; (ii) will use refutations and rebukes as punishments that reveal and focus attention on psychological disorder (= injustice); and (iii) will use confiscation, exile, and death to remove external goods that facilitate unjust action.

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27

Dumolyn, Jan y Milan Pajic. "Enemies of the Count and of the City". Tijdschrift voor rechtsgeschiedenis 84, n.º 3-4 (9 de diciembre de 2016): 461–501. http://dx.doi.org/10.1163/15718190-08434p05.

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During the fourteenth century, the struggle for power between the craft guilds and patricians dominated the county of Flanders to such an extent that it resulted in three major revolts between 1302 and 1361. A common punishment for collective action was banishment from the city or from the entire county, either temporarily or for life. A mitigation of the capital punishment, sending those politically defeated into exile, partially transferred social and political tensions abroad and allowed the victorious party to restore order, although sometimes only until the return of the exiles under new political conditions. Thus these revolts were followed by waves of large scale collective expulsions, in the execution of which both princely and urban authorities were involved. After these, however, the importance of collective exile as a measure of repression sharply declined and other types of punishment were inflicted on rebellious communities. The purpose of this article is to explain this brief but intensive legal phenomenon within the judicial and political structures of the county.

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Mews, Siegfried. "Exile Literature and Literary Exile: A Review Essay". South Atlantic Review 57, n.º 1 (enero de 1992): 103. http://dx.doi.org/10.2307/3200340.

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Pearson, Lon, Antonio Skármeta, Fernando Alegría, Antonio Skármeta, José Donoso, Antonio Skármeta, Antonio Skármeta, Paula Sharp Hanover y Raúl Silva Cáceres. "Chilean Literature in Exile". Chasqui 15, n.º 1 (1985): 47. http://dx.doi.org/10.2307/29739909.

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30

Alvarez, Stephanie. "Latino / A "Exile" Literature". World Literature Today 76, n.º 3/4 (2002): 74. http://dx.doi.org/10.2307/40157595.

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31

Zeps, Valdis J. "Latgalian literature in exile". Journal of Baltic Studies 26, n.º 4 (diciembre de 1995): 313–28. http://dx.doi.org/10.1080/01629779500000101.

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32

Werse, Nicholas R. "Exile, Restoration, and the Question of Postexilic Suffering in Josephus". Journal for the Study of Judaism 49, n.º 3 (26 de abril de 2018): 390–403. http://dx.doi.org/10.1163/15700631-12493186.

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AbstractThe present study focuses on the representation of restoration and postexilic suffering in Josephus’sAntiquities of the Jews. This study first builds upon Feldman’s observations, arguing that Josephus interprets the rebuilding of the Jerusalem temple as the Judean restoration marking the end of exilic judgment. Second, this study examines Josephus’s interpretation of subsequent postexilic oppression and suffering at the hands of foreigners. Josephus interprets this post-restoration suffering through the theological lens of the exile, but not as a continuation or even return to a single “exile” event. Rather, for Josephus, the exile is the archetypal experience of divine judgment for disobedience. Thus subsequent disobedience in the post-restoration age could lead to a repeat of this “sin–punishment” paradigm. Josephus utilizes this repeatable paradigm to explain periods of Jewish suffering after their restoration from exile.

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33

Chatterjee, Choi. "Imperial Incarcerations: Ekaterina Breshko-Breshkovskaia, Vinayak Savarkar, and the Original Sins of Modernity". Slavic Review 74, n.º 4 (2015): 850–72. http://dx.doi.org/10.5612/slavicreview.74.4.850.

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Based on a comparison of the prison experiences of Ekaterina Breshko- Breshkovskaia, member of the Socialist Revolutionary Party of Russia, and Vinayak Damodar Savarkar, revolutionary and Hindu fundamentalist, I ask two central questions: How did Breshkovskaia's story about exile and punishment help establish the tsarist genealogy of the gulag in the western consciousness, while the suffering of political prisoners in British India, as exemplified by Savarkar, were completely occluded? How and why did the specificity of incarceration in the Russian empire eclipse systems of punishment designed by other European empires in the late nineteenth and early twentieth centuries? In this article, I argue that the penumbra of modernity was darkened not only by the savagery of the Holocaust and the gulag but also by the brutal violence of western imperialism. Placing the Russian prison and exile system in comparative global perspective opens up new avenues of research in a field that has relied excessively on the intellectual binaries of a repressive Russia and a liberal western Europe.

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34

Mardorossian, Carine M. "From Literature of Exile to Migrant Literature". Modern Language Studies 32, n.º 2 (2002): 15. http://dx.doi.org/10.2307/3252040.

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35

Wirth-Nesher, Hana y Nancy Berg. "Exile from Exile: Israeli Writers from Iraq". Comparative Literature 50, n.º 4 (1998): 355. http://dx.doi.org/10.2307/1771530.

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36

Smilevski, Goce. "LOSS, CULTURAL MEMORY AND LITERATURE OF EXILE". PHILOLOGICAL STUDIES 18, n.º 1 (2020): 72–84. http://dx.doi.org/10.17072/1857-6060-2020-18-1-72-84.

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Exile related trauma emerges from the feeling of loss, which is one of the main topics in Edward Said’s Reflections on Exile. Sigmund Freud, in his work Mourning and Melancholia, states that the loss of the homeland is one of the cardinal reasons for mourning. This has led many exile theorists to analyze works themed around moving or relocating to another place based on the psychology of loss. Presenting the opposing positions of Edward Said, Paul Tabori and John Neubauer on exile literature, as well as their definitions of exile, refuges, expatriats, apatrides, this text focuses on the specific importance of cultural memory in exile literature, which refers to those who don’t live in the country in which they were born, or is authored by them. Implementing Azade Seyhan’s examinations of remembrance and what she refers to as “writing outside the nation”, this paper analyses exile literature as intentional remembrance caused by the feeling of loss, which relies on the restorative ability of cultural memory and aims to connect the past and present in integrative wholeness.

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37

Salam Mir. "Palestinian Literature: Occupation and Exile". Arab Studies Quarterly 35, n.º 2 (2013): 110. http://dx.doi.org/10.13169/arabstudquar.35.2.0110.

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38

Larsen, Matthew D. C. "Carceral Practices and Geographies in Roman North Africa". Studies in Late Antiquity 3, n.º 4 (2019): 547–80. http://dx.doi.org/10.1525/sla.2019.3.4.547.

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I explore the landscape of carceral practices and geographies in late antique Roman North Africa by applying a comparative lens to carceral punishments of exile and condemnation to the mines. I situate the research within the field of carceral studies, using the concept of carceral practices and geographies (as opposed to the narrower concepts of prison and imprisonment). I first offer a contextualization of the punishments of exile and condemnation to the mines as carceral punishments, remaining especially sensitive to the legal, material, and spatial aspects of each punishment. I then consider how different North African Christians used their carceral punishments and geographies to negotiate issues of political and social power in the broader Roman Mediterranean, specifically the letter exchange between Cyprian and three other groups of Christians condemned to the mines (Ep. 76–79). I use the letter correspondence as a case study to explore the “real-and-imagined” aspects of carceral practices and geographies in Roman North Africa. The carceral punishments of exile and condemnation to the mines have legal, material, social, gendered, rhetorical, and lived-experience components, all of which are treated as distinct, yet also fluid and intersectional with each other. I conclude by gesturing to how the case study adds texture to our understanding of how carceral punishment worked in Late Antiquity.

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39

Kharmaev, Yu V. "Criminal Punishment in the Form of Exile as a Tool for Resolving Russia's Geopolitical Problems on its Eastern Outskirts (Historical and Legal Aspects)". Lex Russica, n.º 4 (2 de mayo de 2019): 179–87. http://dx.doi.org/10.17803/1729-5920.2019.149.4.179-187.

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The Russian state has historically used the reference not only as an implementation of criminal punishment against convicts, but also to solve colonization, economic, cultural and social problems on the Eastern borders of the country. The vast and undeveloped territory in the East of the country; natural minerals, raw materials for the emerging Russian industry; the presence of the land route of the TRANS-Siberian direction, all this at first looked very attractive. However, at the end of the second half of the 19th century the authorities were forced to reform the Siberian exile, and in the future to completely abandon it, recognizing it is extremely inefficient and costly for the state. Modern geopolitical interests of Russia face similar problems typical for the State in earlier historical periods. As for the exile or some other punishment associated with the voluntary or forced displacement of a large number of people from one region to another (more often from the Central regions to the outskirts of the country), will be resolved gradually, depending primarily on the socio-economic capabilities of the state.

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40

Saari, Jon y Wiliam Kotzwinkle. "The Exile". Antioch Review 46, n.º 3 (1988): 391. http://dx.doi.org/10.2307/4611928.

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41

Klein, Lucas. "Continual Exile". World Literature Today 83, n.º 2 (2009): 4. http://dx.doi.org/10.1353/wlt.2009.0225.

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42

Mutis, Álvaro y Alastair Reid. "Exilio / Exile". World Literature Today 77, n.º 2 (2003): 14. http://dx.doi.org/10.2307/40157966.

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43

Robinson, P. "Cosmic Exile". English 62, n.º 237 (2 de mayo de 2013): 164. http://dx.doi.org/10.1093/english/eft016.

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44

Lay, Bronwyn. "Imaginary Exile". Life Writing 10, n.º 4 (diciembre de 2013): 441–58. http://dx.doi.org/10.1080/14484528.2013.810321.

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45

Chambert-Loir, Henri. "Bibliography of Exile Literature (Sastra Eksil)". Archipel, n.º 91 (15 de mayo de 2016): 177–83. http://dx.doi.org/10.4000/archipel.311.

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46

Eisenberg-Bach, Susi. "Dutch publishers of German exile literature". Quaerendo 20, n.º 3 (1990): 216–19. http://dx.doi.org/10.1163/157006990x00193.

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47

Humble, Malcolm. "The Renegade in German Exile Literature". Orbis Litterarum 56, n.º 1 (febrero de 2001): 56–74. http://dx.doi.org/10.1034/j.1600-0730.2001.d01-33.x.

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48

MALIK, ABDUL. "The exile". Critical Quarterly 33, n.º 4 (diciembre de 1991): 80. http://dx.doi.org/10.1111/j.1467-8705.1991.tb00984.x.

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49

Suárez, Virgil. "The Exile Speaks". Antioch Review 61, n.º 3 (2003): 565. http://dx.doi.org/10.2307/4614525.

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50

Nazareth, Peter y Frank Birbalsingh. "Passion & Exile". World Literature Today 63, n.º 2 (1989): 351. http://dx.doi.org/10.2307/40144988.

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