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The Juan Pedro Aparicio (1941), Luis Mateo Díez (1942) and José María Merino's (1941) \"Grupo leonés\" makes its appearance among what has been called in contemporary Spanish narrative \"generación del 68\", sprouted round about the \"filandón\" with a strong fascination for the oral tradition tales and the commitment to the recovery of narrativity. Though each of them had explored such different literary worlds, their connection point is a space that belongs to everybody's memory, and a common apocryphal character: Sabino Ordás, \"patriaren of León's literature\". These writers have produced, besides apocryphal, and at the same time they produced their fíctional work, a lavish material of critical reflection. Between metatextual and narrative speech a strong articulation is revealed, and their mechanisms and strategies allow us to state a León's narrative's poetics.

The aim of this essay is to synthesize as well as to analyze the conceptual evolution of 1860s Russian nihilism in general and its notion of negation in particular. The fictitious characters that traditionally have been informing the popular notion of “Russian nihilism” mainly refer to an antinihilistic genre. By analyzing nihilism also on the basis of primary sources, the antinihilistic notion of nihilism is nuanced, enabling a more comprehensive analysis of the movement’s different aspects. In some instances, Russian nihilism has been taken out of context and portrayed as a monolith; its pursuit of “negation” interpreted literally. In this essay, a dialectical relation emerges, between affirmation and negation on the one hand as well as between the nihilist “children” and their idealist “fathers” on the other. Despite its radical stance, nihilism consists of a reconciliation of opposites. Although nihilists fought for autonomy, revolution and a new society, the movement was ironically stuck in a continuous negation of its inspirers and forerunners.

In this powerful and evocative narrative, Gail Lee Bernstein vividly re-creates the past three centuries of Japanese history by following the fortunes of a prominent Japanese family over fourteen generations. The first of its kind in English, this book focuses on Isami, the eleventh generation patriarch and hereditary village head. Weaving back and forth between Isami's time in the first half of the twentieth century and his ancestors' lives in the Tokugawa and Meiji eras, Bernstein uses family history to convey a broad panoply of social life in Japan since the late 1600s. As the story unfolds, she provides remarkable details and absorbing anecdotes about food, famines, peasant uprisings, agrarian values, marriage customs, child-rearing practices, divorces, and social networks. Isami's House describes the role of rural elites, the architecture of Japanese homes, the grooming of children for middle-class life in Tokyo, the experiences of the Japanese in Japan's wartime empire and on the homefront, the aftermath of the country's defeat, and, finally, the efforts of family members to rebuild their lives after the Occupation. The author's forty-year friendship with members of the family lends a unique intimacy to her portrayal of their history. Readers come away with an inside view of Japanese family life, a vivid picture of early modern and modern times, and a profound understanding of how villagers were transformed into urbanites and what was gained, and lost, in the process.