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"Fables, Russian."
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“Comment a nom”: Humanism and Literary Knowledge in Auerbach and Rabelais
This essay studies the relationship between Erich Auerbach's account of the beginnings of literary modernity, in his well-known work on Rabelais, and the Renaissance humanism that informs both his scholarly enterprise and Rabelais's fictions. Through a study of Rabelais's depictions of the female body it shows that Rabelais's text both breaks with earlier modes of understanding bodies and narratives and questions its own authority to do so. In a process at once ethical and rhetorical Rabelais provides both the grounding and the object of Auerbach's philology.
Journal Article
Fairytales and the Magic Lantern: Henry Underhill's Lantern Slides in The Folklore Society Collection
Among the collections of The Folklore Society, London, are a number of hand-painted magic lantern slides by Henry Underhill, an amateur scientist and naturalist who lived in Oxford during the late nineteenth and early twentieth centuries. The slides illustrate Japanese, Irish, Russian, Norwegian and French folktales drawn from various printed sources. They add a new dimension to our understanding of folktale reception at the period and to the interaction of folktale texts and their visual realisations.
Journal Article
Religious, political and cultural influences on the first Ethiopian playwright, Teklehawariat Teklemariam and his play Fabula: Yawreoch Commedia
This article analyses the first African literary play written in the Amharic language (1920/21 EC) Fabulla: Yawreoch Commedia (Fable: The Comedy of Animals) and the biography of the playwright Teklehawariat Teklemariam. Since Teklehawariat Teklemariam was born in Ethiopia, but at the age of 11 left for Russia to spend 15 years of his youth being educated among the Russian aristocrats, this article sets out to reveal the socio-cultural identity of the playwright as well as what European and Ethiopian cultural elements the playwright merged to craft his new hybrid theatre form. By doing so the article examines the evolution of Ethiopian theatre and the essential elements of which it is made up. To this end we will comprehensively follow the course of the playwright's life, the dominant religious, political, and cultural views that shaped his personality, and his views and beliefs about Ethiopian and European cultures. This article contributes to a better understanding of the formation and characteristics of Ethiopian theatre as well as the Ethiopian understanding of European cultures.
Journal Article
The Whig Fable of American Tobacco, 1895–1913
At the beginning of the twentieth century, U.S. tobacco manufacturers were not forging ahead of their leading European counterparts in technology, productivity, or managerial techniques. On some indicators, including per capita cigarette consumption, the United States strikingly lagged. Fiscal discrimination against cigarettes, amplified by the monopoly pricing, strategic choices, and organizational overload of the American Tobacco trust, were among the retarding factors. “Of all things American, nothing is more so than the cigarette.”Written by an enthusiastic booster of the addiction (with the assistance of the American Tobacco Company) in 1916. See Young, Story, p. 4.
Journal Article
Icarus, East: The Symbolic Contexts of Russian Flight
Palmer discusses the place of the Icarus myth in Russian cultural tradition, which has served as the foundation for innumerable accounts of the origins of Russian flight. The Russian response to machine-powered flight was the product of a long historical process, the foundations of which lie in deeply rooted conceptions of aerial space.
Journal Article
Columbus’s Egg, or the Structure of the Novella (1973)
The story of Columbus’s egg (the degree of its unreliability does not concern us here) is usually told as follows. At a dinner table Columbus challenges his esteemed companions to make an egg stand on its sharp end. They make an attempt at this, rotating the egg in this and that way, all to no avail. Then Columbus takes the egg, gently taps its sharp end against the table, and makes the egg stand. “What, was it allowed to break the egg?” asked the disappointed onlookers. “Who said it wasn’t allowed?” Columbus replied.
The structure of this ruse is clear.
Book Chapter
4
The first seeds of the Haskalah movement were brought to the Vitebsk yeshiva by a young man who wasn’t a student but had merely visited and sat in on the Talmud lesson. This man, the son-in-law of the town’s wealthiest resident, reckoned himself a genius in Talmudic learning, yet he was a secret Maskil, or follower of the Haskalah. He owned a considerable library of enlightened Hebrew and German books. Outwardly, he lived in the style expected of a son-in-law of the town’s tycoon: he played the role of a diligent scholar who was financially provided for by his father-in-law.
Book Chapter
Ante-Kiev in Fantasy and Fable
The minor post-Soviet boom in fiction and non-fiction writing that takes pre-Kievan Slavs for its subject is, in one respect, just a part of the larger Russian search for historical lineage and self-definition.
Journal Article
Columbus’s Egg, or the Structure of the Novella (1973)
The story of Columbus’s egg (the degree of its unreliability does not concern us here) is usually told as follows. At a dinner table Columbus challenges his esteemed companions to make an egg stand on its sharp end. They make an attempt at this, rotating the egg in this and that way, all to no avail. Then Columbus takes the egg, gently taps its sharp end against the table, and makes the egg stand. “What, was it allowed to break the egg?” asked the disappointed onlookers. “Who said it wasn’t allowed?” Columbus replied.
The structure of this ruse is clear.
Book Chapter