Feeling forgotten charts a shift in late eighteenth- and early nineteenth-century English literature that is structured on a crisis of memory. This shift consists in a movement towards a literary construction of aesthetic and moral self-forgetfulness that draws its intense power from an anxiety about human mortality and historical forgetting. Through analyses of texts that depict the need to overcome individual and cultural loss through a desire for oblivion, Feeling forgotten contends that the Romantic period gave birth to anti-mnemonic aesthetic in which the displacement of a perceived loss of the feeling of lived memories into various literary fictions preserves the past in such a way as to answer an unavoidable loss of feeling by asserting that the past, one's own and others, can be felt (again) in the complex affective experience found in reading about the past. In a more ambitious sense, Feeling forgotten attempts to point the way towards an understanding of Romantic and post-Romantic nostalgia as a strong rejection of its melancholic forbearers and as a response to late eighteenth- and early nineteenth-century self-forgetting. Indeed, the rejection of this more complex Romantic form of nostalgia, one in which the always frustrated attempt to inscribe forgetfulness itself into the text of memory is productive of the ongoing act of writing, would become the founding principle for later forms of nostalgia that seek to render forgetting as an act that resides outside the written text. Based on a reorientation of Charlotte Smith's poetic archive of feelings, which defines feeling as the failure of poetry to contain and defuse feelings themselves, and the passionate rationalism of William Godwin's early nineteenth century texts, in which self-analysis serves as both the generator and corruptor of the sympathetic feelings found in sentimental literature, Walter Scott's passive, amnesiac romances stage the fantasy of an evasion from the political and material significance of history. / text

Between 1950s and 1990s, Hong Kong had a frenzy for writing and re-writing materials from classical literature and myths. The myth of Madame White Snake is one of the most well known stories that survived a long period of time. The earliest known version of Madame White Snake was a supernatural story in 1550, which later became a prototype of numerous subsequent versions starting in 1624. This prototype was repeatedly re-written throughout history and was also made into different genres including plays, playlets, novels, films and television dramas. One of the latest versions was written by Li Pikwah, a popular novelist in Hong Kong, in 1993, titled, Green Snake. Green Snake is a parody of Madame White Snake written from the perspective of Little Green, the servant of Madame White and an auxiliary figure in the tradition. The novel is also an autobiography of Little Green, who satirically criticizes the story of Madame White Snake in retrospect. Little Green’s autobiography is a nostalgic reflection of the past as well as a critique of the structure of the story that has survived throughout history. These implications made in the story hint at the author’s personal yearning for traditional China as a Chinese resident in Hong Kong. Her nostalgia for traditional China is not idealistic but paradoxical, because her re-writing of the story was an avenue to understand and re-negotiate her identity. Li is also well-known for her other novels, which are parodies of classical literature, traditional myth and legend. Many of these works were also made into films in the 80’s and 90’s. These novels and films were part of a phenomenon in contemporary Hong Kong literary and popular culture that tried to grasp a cultural connection with traditional China in order to embrace the return to mainland China in 1997 after a hundred years of British colonial rule.

No description available.

This thesis is a study of dominant forms of Pākehā banal nationalism within Aotearoa/New Zealand. A diverse range of contemporary non-fiction texts from Aotearoa/ New Zealand are analysed in order to explore the ways in which notions of a ‘New Zealand national identity’ are created. These texts include television programmes, advertisements, opinion columns, editorials and letters to the editor. The analysis of these texts reveals a complex circulation of ideas around innocence and guilt, history and nostalgia, childhood and good motherhood/bad motherhood. These ideas, as this thesis demonstrates, are central to the functioning of nationalism. Yet they also serve as a focus for the anxieties of nationalism: anxieties which arise from the impossibility of securing the desired nation. Drawing on Freudian psychoanalytic concepts such as repression and projection, and on Kristeva’s notion of abjection, this thesis examines the way in which attempts to secure a comfortable, homelike nation are forever undermined by the return of repressed elements of the nation’s past and present. Within Pākehā nationalism, a nostalgic vision of a unified, innocent, childlike nation is used as a defence against undesired knowledge of national disunity. National discomforts, which are generated by the impossibility of repressing the nation’s history, are projected onto those assigned an abject position in the nation. As a result of this process of projection, mediated by the association of national identity with childhood and home, the fantasised figure of the ‘bad Maori mother’ emerges as the ultimate uncanny element within the nation.

No se posee.

The Western imagination has ascribed histories and identities of the Marquesas Islands throughout centuries of evolving discourses and representations as a paradoxical paradise, bolstering colonialist ideologies of social evolutionary theory. The islands have either been represented as backwards on a social scale to justify Western dominance, or have been represented as being in a state of authentic human nature out of colonial guilt and imperialist nostalgia. These representations reveal a paradox in which the Marquesas is ascribed in the Western imagination as a degenerate space, yet also as a space where the regeneration of human nature is made possible— provided that a time-backwards Marquesas is dependent on a civilized West.

When outdoor recreational activities are restricted, where can we find solitude, exploration and self-reliance? Endangered Experiences in Nature is a project that creates disruptive scenarios to question the relationship we have now with landscapes. A forecast in which stargazing is replaced by watching cyborg fireflies in the sky, food is genetically engineered and getting lost can only happen with the aid of special devices. The thesis uses the tools of experience design and future studies to explore the meanings and values of nature. I analyze the experiential perspective of access to nature and outdoor recreation by focusing on experiences that will likely become inaccessible in the near future. This thesis is not about preservation but stands aspiring for recreating values humans got until now from the close relationship with natural settings. In doing so, I aspire to generate new experiences. My work therefore focuses not on what nature is but what it means to perceive something as being natural, wild, unexplored, in an age where every part of nature has been explored and exploited. My original contribution focuses on using nostalgia as an active method to create new relationships with our environment. Certain things will need to be “artificial” in order to achieve “real” experiences.   The project will focus on three scenarios placed in the near future (2040). Each case study extrapolates on a particular endangered experience in wilderness (solitude, exploration and self-reliance) and is set in 3 distinct landscapes located in The Netherlands, Sweden and Romania. By doing so, I touch upon different cultural and natural influences on my design process. All scenarios encompass artificial (engineered) surrogates that question the inaccessibility to experiences in natural landscapes. With the goal to create counter-experiences in the future and therefore formulate a new way to deal with our relationship with nature conceptually and physically.

Current scholarship recognizes that music is a powerful channel that can manifest individual identity. But such research takes for granted music as a symbol of collective cultural identity, and, therefore, neglects examining how music in general, but musical performance in particular, functions to produce and reproduce a society at large. Indeed, what is missing is a rigorous understanding of not only how the act of performing forms collective identity, but also how it acts as an agency, indeed, perhaps the only agency that enables this process. As Thomas Turino suggests, externalized musical practice can facilitate the creation of emergent cultural identities, and help in forming life in new cultural surroundings. The present thesis examines the dynamics between cultural identity and music from the perspective of the performing musician. By examining musical situations in the context of the Armenian – Canadian diaspora, I will show how performers themselves both evoke feelings of nostalgia for the homeland and maintain the traditions of their culture through the performance event, while simultaneously serving as cultural ambassadors for the Armenian – Canadian community. My thesis outlines four key themes that are crucial in understanding the roles of musicians in Armenian culture. They are tradition bearer, educator, cultural ambassador, and artisan. As boundaries between peoples and nations progressively blur, I conclude that performance proves a vital medium where a search for national identity can occur, frequently resulting in the realization of one’s ethnic identity. Ultimately, without the labors of the performing musician, music would be unable to do the social work that is necessary in forming cultural, social, or even personal identities.

This thesis explores the limitations of determinism in regards to music, media, and the constitution of subjectivity. Its methodological resource is derived from a synthesis between media ecology, social psychoanalysis, and music semiotics. The case studies describe the incorporation of nostalgia into popular music ballads, the domestication of the phonograph, the contemporary trend of mashups, and the studio technique of backmasking. The conclusion asks that we readjust our approach to music, media, and subjectivity to account for the possibility of creative acts that are bound within a network of determinants. I use, finally, the writings of Maurice Merleau-Ponty to explore the body as a primary site of indeterminate mediation, which renders possible for the subject a potential of creative embodied expression.

This thesis explores the limitations of determinism in regards to music, media, and the constitution of subjectivity. Its methodological resource is derived from a synthesis between media ecology, social psychoanalysis, and music semiotics. The case studies describe the incorporation of nostalgia into popular music ballads, the domestication of the phonograph, the contemporary trend of mashups, and the studio technique of backmasking. The conclusion asks that we readjust our approach to music, media, and subjectivity to account for the possibility of creative acts that are bound within a network of determinants. I use, finally, the writings of Maurice Merleau-Ponty to explore the body as a primary site of indeterminate mediation, which renders possible for the subject a potential of creative embodied expression.