Thesis (Ph. D.)--University of Washington, 2001. / Vita. Includes bibliographical references (leaves 357-384).

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This study of the biblical Book of Amos from Marxist and Freudian perspectives demonstrates that the critical approaches so designated complement one another well enough to be adapted and employed constructively in the study of literature and literary production. From the Marxist perspective, the method employed assumes that the literary Amos the text embodies (AmosL) has been derived from an incarnate original (AmosI) reshaped in the process of literary production to serve certain sociopolitcal interests. Following Marxs thesis that humans must be comprehended materially in the ensemble of the social relations, the social location of AmosI is theorized according to the claim that he is not a prophet but a shepherd or, as Norman Gottwald states it sociologically, a transhumant pastoral nomad. Louis Althussers concept of the idealizing function of ideology is used to argue that Amos the prophet as opposed to Amos the shepherd is a literary production of the scribes who compiled the Bible. Amos remains, however, a profound literature of alienation manifesting the high degree of hegemony that the emerging monarchical ruling class in Israel had already achieved by Amoss time.<p> From the Freudian or psychoanalytic perspective, the text exemplifies a consciousness suffering the traumatic effects of an earthquakeeffects reflected in the texts imagery, intensity of voice, incoherence, anxiety, threat of exile, and non-representability. Frank Kermodes treatment of the mythic extends the concept of the compulsion to repeat characteristic of trauma to suggest that Amos is regressively fixated upon the myth of a tribal, premonarchical Israel as a sort of golden age along the lines developed by Raymond Williams in The Country and The City. Georges Batailles concept of sacred violence in its turn underscores the potential of Amos itself to fuel fantasies and acts of violence and raises disturbing questions about the ongoing effects of the sacred canonization of violent literature.

This study of the biblical Book of Amos from Marxist and Freudian perspectives demonstrates that the critical approaches so designated complement one another well enough to be adapted and employed constructively in the study of literature and literary production. From the Marxist perspective, the method employed assumes that the literary Amos the text embodies (AmosL) has been derived from an incarnate original (AmosI) reshaped in the process of literary production to serve certain sociopolitcal interests. Following Marxs thesis that humans must be comprehended materially in the ensemble of the social relations, the social location of AmosI is theorized according to the claim that he is not a prophet but a shepherd or, as Norman Gottwald states it sociologically, a transhumant pastoral nomad. Louis Althussers concept of the idealizing function of ideology is used to argue that Amos the prophet as opposed to Amos the shepherd is a literary production of the scribes who compiled the Bible. Amos remains, however, a profound literature of alienation manifesting the high degree of hegemony that the emerging monarchical ruling class in Israel had already achieved by Amoss time.<p> From the Freudian or psychoanalytic perspective, the text exemplifies a consciousness suffering the traumatic effects of an earthquakeeffects reflected in the texts imagery, intensity of voice, incoherence, anxiety, threat of exile, and non-representability. Frank Kermodes treatment of the mythic extends the concept of the compulsion to repeat characteristic of trauma to suggest that Amos is regressively fixated upon the myth of a tribal, premonarchical Israel as a sort of golden age along the lines developed by Raymond Williams in The Country and The City. Georges Batailles concept of sacred violence in its turn underscores the potential of Amos itself to fuel fantasies and acts of violence and raises disturbing questions about the ongoing effects of the sacred canonization of violent literature.

Thesis (Ph.D.) -- McMaster University, 2006. / Supervisor: Imre Szeman. Includes bibliographical references (leaves 216-233).

Thesis (M.A.)--Villanova University, 2009. / English Dept. Includes bibliographical references.

Thesis (Ph. D.)--University of Iowa, 2007. / Supervisors: Louis Schwartz, Mitsuhiro Yoshimoto. Includes bibliographical references (leaves 255-267).

Marxist themes of Roddy Doyle’s The Commitments have not often been looked at. Yet, they are decidedly prominent. The band make use of a Marxist image and of collectivist easy-played, easily-understood music in order to gain working class listeners. In fact, the band itself is based on an egalitarian structure, until it, due to an increasing individualist wish for success, falls apart. The aim of this essay is thus to argue, through pointing to the Marxist rhetoric of the band and the hypocrisy around it, and through a comparative reading between The Commitments and Orwell’s Animal Farm, that The Commitments has an allegorical value, much like Animal Farm does, when it comes to depicting the way Marxism has worked and failed as it has been practised in reality.

Thesis (Ph. D.)--Uppsala University, 1993. / Includes bibliographical references (p. 244-253) and index.

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