Thesis--Heidelberg. / Vita. Includes bibliographical references (p. [75]-79).

Thesis (M.A.) -- University of Texas at Arlington, 2008.

Thesis (Ph. D.)--University of Texas at Austin, 2000. / Vita. Includes bibliographical references (leaves 420-440). Available also in a digital version from Dissertation Abstracts.

Thesis (Ph. D.)--University of Washington, 2002. / Vita. Includes bibliographical references (leaves 189-194).

In this thesis I examine the Holy Grave monument located in the St. Catherine chapel of Strasbourg cathedral, erected by Bishop Berthold von Bucheck sometime between 1346 and 1348. This sculptural sarcophagus currently exists in fragmented form in the Musée de l'Oeuvre Notre-Dame; only the four relief panels of the sleeping guardians, the gisant of Christ, and some fragments of the baldachin remain of the original monument. Scholars have been able to ascertain the placement and probable appearance of the Holy Grave based on traces of three lancet bays, wall paint, and bolt holes discovered along the west wall of the chapel during twentieth-century excavations. The numerous copies that the St. Catherine Holy Grave inspired throughout Strasbourg and the surrounding area attests to the significance of the monument within the larger Holy Grave tradition. The Strasbourg Holy Grave functioned liturgically as a prop used by the clergy to reenact the drama of the resurrection during Holy Week. I argue, however, that the monument's permanence, relative accessibility, and pathos-inspiring imagery suggest its use on a more frequent basis. Through its isolation of scenes from the biblical narrative and its visualization of complex mystical metaphors, the Holy Grave at Strasbourg cathedral--and thus also the numerous copies it inspired--reveals its use as an object for personal devotion, much like the group of Rhenish Andachtsbilder that also flourished at this time. The changing beliefs concerning Christ's Passion, the nature of the Eucharist, and the understanding of death and the afterlife are reflected in the style, iconography, and didactic message of the Holy Grave monument. The influence that the mendicant orders and Rhenish mystics had on the spiritual instruction of the laity in Strasbourg points to the understanding of this monument as a tool to aid the faithful in achieving union with God. The popularity of Holy Graves in and around Strasbourg ultimately illustrates the medieval desire for proximity to the divine. As the emphasis on Christ's suffering and death grew throughout the devotional practices of the fourteenth century, art forms like the Holy Grave monument at Strasbourg cathedral increasingly focused on engendering pathos in the medieval devout. The Strasbourg Holy Grave's liturgical, devotional, and anagogical functions coalesce to create a monument that's fundamental purpose consisted of aiding the faithful in their journey toward salvation. / text

"Uncanny Affects" argues, broadly, that the gothic novel of the eighteenth and nineteenth centuries models a critical ethics of reading. By examining recurrent scenes of reading and interpretation in key gothic novels such as Ann Radcliffe's The Italian (1797), Walter Scott's The Antiquary (1816), and Wilkie Collins' The Moonstone (1868), I surmise that this critical ethics posits affect, or the experience of generalized emotion, as central to the act of interpretation. I contend that this gothic critical ethics influences the concurrent development of the discipline of literary criticism. By reading these key gothic novels and then tracking their broader influence on Victorian critics such as John Ruskin and Oscar Wilde, I make a case for the significance of a gothic epistemology to the development of literary criticism in British and American universities from the nineteenth century onward. A focus on the gothic novel's critically inclined characters, including antiquarians and detectives, enables me to read gothic novels and other gothically-inflected writing for what they can tell us about the practice of interpretation, particularly as that practice becomes institutionalized and professionalized. Thus I track the gothic mode's tendency toward affective reading in relation to ideas of professionalization, which values critical detachment or disinterestedness in interpretation. As a result, interpretation in the gothic mode can seem too emotional or "creative" for a typically professional practice. Reading the gothic as such links it to modern discussions about interpretive practices such as close reading, paranoid and reparative reading, and surface reading. Perhaps more importantly, reading the gothic alongside these new discussions on critical ethics allows us to think through the place of affect and pleasure in an ethical critical practice. Ultimately, examining how gothic texts formulate a gothic mode or philosophy of reading demonstrates the real ubiquity this mode has achieved in the critical setting, a ubiquity that continues to shape and influence our conceptions of scholarly and critical reading even today. / text

Revisiting the American Gothic via Julia Kristeva's theory of "the abject" demonstrates how Gothic strategies expose the historical contradictions of race in works by Mark Twain, Charles W. Chesnutt, and Toni Morrison. As theorized by Kristeva in Powers of Horror, the archaic process in which the subject attempts to constitute itself as homogeneous by casting off or "abjecting" all that cannot be assimilated to the self-same necessarily opens the way to repeated returns of the abject(ed) and the "horror" it provokes. Because the Gothic enacts the return of the abject, it was itself abjected from the literary canon until recently. In American literature, especially since Reconstruction, Gothic horror subverts and reverses the process through which the new subject-nation mythologized itself as blameless by abjecting the African presence and the nightmarish history of slavery. Twain's The Tragedy of Puddn'head Wilson, Chesnutt's The Conjure Woman, and Morrison's The Bluest Ey e and Beloved all deploy Gothic strategies to give voice to the unspeakable experiences associated with slavery and contest the rationalist discourses that enforce and legitimate racism. Twain's narrative celebrates the subversive Gothic storytelling of the slave Roxana but ultimately betrays the author's ambivalence toward racial identity. Chesnutt's use of the Gothic more decisively reverses racist abjection through the encounter between the ex-slave Julius, with his conjure tales, and the white Yankee investor John, who tries to understand Julius but cannot. In the twentieth century Gothic narratives by black writers focus on internalized racism. In Morrison's The Bluest Eye Claudia's abject-writing exposes the deadly effects of mainstream mythology and internalized abjection in Pecola's destruction. In Beloved Morrison uses the Gothic to create an alternative world and suggest a means of healing the effects of slavery through the ghostly figure of Beloved. These narratives exemplif y the increasing power of Gothic to create an alternative perspective on the racist history and culture of America.

This essay examines the structural relationship between the folktale and the gothic novel with focus on characterization. This study will present a clearer definition of the now problematized gothic genre and show how newer genres are influenced by the older ones. This examination is done by doing a close-reading of Horace Walpole’s The Castle of Otranto, which is generally known as the first gothic novel, and comparing it to formalist Vladimir Propp’s findings on the functions of the Russian folktale. Walpole’s novel is used as primary source of data and the key works by Propp is utilized as the theoretical framework. In addition, a couple of critical essays have been looked upon in relation to the previous works. This study finds that there are apparent similarities in structure and narrative in the gothic novel in relation to the folktale such as the presence of the same essential characters and functions. This proves the overlap between the two genres and it would be reasonable to conclude that the gothic genre consists of a part folktale. By the revelation of this previously unknown relationship between the folktale and the gothic genre this essay opens up for further research on the origin and influences of gothic fiction.

This thesis analyzes Rabi­ Yehuda Halevy synagogue, which Victor Babani designed and Francisco Canovas built from 1941 to 1942 in the Colonia Roma Sur of Mexico City. I focus on its formal characteristics, as well as its socio-historical context. I examine late-nineteenth century to mid-twentieth century life for Sephardic Jews in Mexico: their cause for immigration, experience in their new homeland, and relations with other Jewish groups and non-Jews in the city. I explore the use of style and iconography in the synagogue in relation to the history and prior employment of these architectural features. Defining "style" in the Rabi­ Yehuda Halevy demands an understanding of the employment of a particular formal language in the design of minority groups' architecture. The process of finding a style to portray national identity in Mexico was parallel to the Mexican Sephardim's use of architecture to articulate their own identity in the city.

The figure of the Wandering Jew in British Gothic literature has been generally regarded as a static and romantic Everyman who signifies religious punishment, remorse, and alienation. In that it fails to consider the fact that the legend of the Wandering Jew signalled a noteworthy historical shift from theological to racial anti-Semitism, this reading has overlooked the significance of this figure's specific ethno-religious aspect and its relation to the figure of the vampire. It has hindered, consequently, the recognition of the Wandering Jew's relevance to the "Jewish Question," a vital issue in the construction of British national identity. In this dissertation, I chronicle the "spectropoetics" of Gothic literature---how the spectres, of Jewish difference and Jewish assimilation haunt the British Gothic novel. I trace this "spectropoetics" through medieval anti-Semitism, and consider its significance in addressing anxieties about the Crypto-Jew and the Cabala's role in secret societies during two major historic events concurrent with the period of classic Gothic literature---the Spanish Inquisition, a narrative element featured in many Gothic works, and the French Revolution, a cataclysmic event to which many Gothic works responded. In the light of this complex of concerns, I examine the role of the Wandering Jew in five Gothic works---Matthew G. Lewis's The Monk (1795), William Godwin's St. Leon (1799), Charles Robert Maturin's Melmoth the Wanderer (1820), Joseph Sheridan Le Fanu's "Carmilla" (1872), and Brain Stoker's Dracula (1897). In my conclusion, I delineate the vampiric Wandering Jew's "eternal" role in addressing nationalist concerns by examining his symbolic preeminence in Nazi Germany.