Professor of Renaissance literature and preeminent literary critic Stephen Greenblatt sees works of art, such as literature, as “fields of force, places of dissension and shifting interests, occasions for the jostling of orthodox and subversive impulses.” His technique, popularly known as New Historicism, strives to recreate the socio-historical realities of a time period in order to better understand the “circulating social energies” of a time—the ways a text both draws influence from and impacts its cultural milieu.
2009 issue of LORE Journal presented by the Rhetoric and Writing Department of San Diego State University
I am a pacifist and the daughter of a minister. I am an ex-activist currently living in the U.S.-Mexico border, who is attempting to gain a deeper understanding of the border, my own theoretical model of the border, the border machine, the Deleuzo-Guattarian war machine, the Virilian concept of pure war and resistance, specifically resistance in border regions.[i] In the following discussion of the militarized city, human-landscape interactions in border regions, the role of the state, and agency, I will refer to marxism, anarchism, and New Labour in the UK.
I thought of presenting a hardcore research paper about food politics and the insidious conspiracy by the Corn Refiner’s Association of America (in collaboration with the FDA) to usher in a brave new world riding on amber waves of grain: a nutritious, affordable sweetener for all, High Fructose Corn Syrup (HFCS) lining the food aisles of Walmart.
Thirty-seven-year-old big-wave champion Darryl “Flea” Virostko and I stood on a cliff above the grey North Pacific. The wind howled. The surf spot we’d come to check folded in upon itself far below us. Flea unburied his golf bag from the bed of his battered Toyota Tundra. Just couple of years old, it belched white smoke from the exhaust pipe, bled steering fluid, and ran unevenly on seven of its eight cylinders.
The provocative novel, The Sparrow by Mary Doria Russell, begins in the year 2060, 40 years after humans first discovered hauntingly beautiful music being broadcasted from the Alpha Centauri system. The world voyeuristically awaits any snippets of news about Father Emilio Sandoz, a priest and the only surviving member of an exploratory mission commissioned by the Society of Jesus, the Jesuits, to seek out the origin of these strange broadcasts.
Charles Taylor has recently argued that in modern societies “we tend to see our lives exclusively within the horizontal flow of secular time,” to the point that time “has become a container, indifferent to what fills it.” What Taylor means by “secular time” pertains to both contemporary American and European culture and, as globalization continues, other parts of the world, as will be explained below, as well as the culture of the late-medieval period in Europe.
In the preface to Vladimir Nabokov’s Pale Fire, the character Charles Kinbote urges the reader to refer to his annotations to a poem and to “study the poem with their help, rereading them of course.” Critics who followed this advice soon published labyrinthine notes with annotations of the annotations of the poem, “Pale Fire.” In his review of such criticism, Charles Ross writes of academics: “We are a busy people. Not many can wile away the hours in graduate school trying to construct a grammar of Zemblan. Give the public the solution it wants; then let us reread…a great short essay might have been a better choice than a spiraling critical study.”