Tyrimo tikslas – išanalizavus išeivijos rašytojų atsiminimus pagrįsti teiginį, kad išeivijos memuaristika kito nuo dokumentinių, politinę tematiką perteikiančių ligi subjektyvių, asmenines problemas analizuojančių kūrinių. Darbo objektu pasirinkti išeivijos rašytojų memuarai. Darbe naudojamasi analitiniu, aprašomuoju ir hermeneutiniu metodais. Ieškant tinkamo teorinio pagrindo, buvo pasirinktos prancūzų teoretiko Philippe`o Lejeune`o (1989) autobiografijos teorija ir kultūrologo Vytauto Kavolio (1998) teorinės įžvalgos analizuojant autobiografinius tekstus. Tyrime atsiminimų knygos buvo suskirstytos į memuarus ir žanro transformacijas. Memuarai dalijami į dokumentinius bei literatūrinius. Rašytojų dokumentiniai memuarai ima vyrauti apie 1940 – uosius metus, kai Lietuvą okupuoja sovietai. Šį faktą komentuoja rašytojai-politikai V. Krėvė, L. Dovydėnas, I. Šeinius, iš arti stebėję situaciją. Jų memuarai išsiskiria aktualiomis to laiko temomis – faktų, istorinių įvykių, politinių detalių gausa. Asmens ir laiko santykio problema, istorinių įvykių sukūryje atsidūrusio žmogaus išgyvenimai politiką iš memuarų išstumia apie 1950-1965 metus. Šių atsiminimų tekstas pasižymi meninių priemonių, vaizdingų detalių, beletrizuotų elementų gausa, yra ganėtinai subjektyvus (M. Vaitkus, J. Aistis, St. Yla ir kt.). Tyrime pabrėžiama, kad XX amžiaus pabaigoje (1965 – 2000) subjektyvumas tampa pagrindine memuarus apibūdinančia savybe. Atsiminimų knygose kalbama apie save ir kitą... [toliau žr. visą tekstą] / The aim of the research is to ground the statement that exile memoirs changed from documentary and political works to subjective ones, analyzing personal problems. The object of the work is the memoirs by exile writers. Analytical, descriptive and hermeneutical methods are used. The theory of autobiography by French theoretician Philippe Lejeune (1989) and the theoretical insights while analyzing autobiographical texts by Vytautas Kavolis (1998) were chosen as the theoretical background. In the research, the memoir books were divided into memoirs and genre transformations. Memoirs are subdivided into documentary and literary. The documentary memoirs start dominating around 1940, when Lithuanian was occupied by soviets. This fact is commented by the writers-politicians V. Krėvė, L. Dovydėnas and I. Šeinius, who closely observed the situation. Their memoirs are distinct because of relevant topics for the time, i.e. the abundance of facts, historical events and political details. Around 1950-1965, politics in the memoirs is changed by the problem of the relationship between the person and time or history. A distinctive feature of these texts is the abundance of tropes, figurative details, fictional elements and they are quite subjective (M. Vaitkus, J. Aistis, St. Yla, etc). The research emphasizes that at the end of the XX century (1965-2000) subjectivity becomes the main feature in order to describe memoirs. In the memory books, the focus is on the person and other people; the... [to full text]

The aim of the research is to ground the statement that exile memoirs changed from documentary and political works to subjective ones, analyzing personal problems. The object of the work is the memoirs by exile writers. Analytical, descriptive and hermeneutical methods are used. The theory of autobiography by French theoretician Philippe Lejeune (1989) and the theoretical insights while analyzing autobiographical texts by Vytautas Kavolis (1998) were chosen as the theoretical background. In the research, the memoir books were divided into memoirs and genre transformations. Memoirs are subdivided into documentary and literary. The documentary memoirs start dominating around 1940, when Lithuanian was occupied by soviets. This fact is commented by the writers-politicians V. Krėvė, L. Dovydėnas and I. Šeinius, who closely observed the situation. Their memoirs are distinct because of relevant topics for the time, i.e. the abundance of facts, historical events and political details. Around 1950-1965, politics in the memoirs is changed by the problem of the relationship between the person and time or history. A distinctive feature of these texts is the abundance of tropes, figurative details, fictional elements and they are quite subjective (M. Vaitkus, J. Aistis, St. Yla, etc). The research emphasizes that at the end of the XX century (1965-2000) subjectivity becomes the main feature in order to describe memoirs. In the memory books, the focus is on the person and other people; the... [to full text] / Tyrimo tikslas – išanalizavus išeivijos rašytojų atsiminimus pagrįsti teiginį, kad išeivijos memuaristika kito nuo dokumentinių, politinę tematiką perteikiančių ligi subjektyvių, asmenines problemas analizuojančių kūrinių. Darbo objektu pasirinkti išeivijos rašytojų memuarai. Darbe naudojamasi analitiniu, aprašomuoju ir hermeneutiniu metodais. Ieškant tinkamo teorinio pagrindo, buvo pasirinktos prancūzų teoretiko Philippe`o Lejeune`o (1989) autobiografijos teorija ir kultūrologo Vytauto Kavolio (1998) teorinės įžvalgos analizuojant autobiografinius tekstus. Tyrime atsiminimų knygos buvo suskirstytos į memuarus ir žanro transformacijas. Memuarai dalijami į dokumentinius bei literatūrinius. Rašytojų dokumentiniai memuarai ima vyrauti apie 1940 – uosius metus, kai Lietuvą okupuoja sovietai. Šį faktą komentuoja rašytojai-politikai V. Krėvė, L. Dovydėnas, I. Šeinius, iš arti stebėję situaciją. Jų memuarai išsiskiria aktualiomis to laiko temomis – faktų, istorinių įvykių, politinių detalių gausa. Asmens ir laiko santykio problema, istorinių įvykių sukūryje atsidūrusio žmogaus išgyvenimai politiką iš memuarų išstumia apie 1950-1965 metus. Šių atsiminimų tekstas pasižymi meninių priemonių, vaizdingų detalių, beletrizuotų elementų gausa, yra ganėtinai subjektyvus (M. Vaitkus, J. Aistis, St. Yla ir kt.). Tyrime pabrėžiama, kad XX amžiaus pabaigoje (1965 – 2000) subjektyvumas tampa pagrindine memuarus apibūdinančia savybe. Atsiminimų knygose kalbama apie save ir kitą... [toliau žr. visą tekstą]

This thesis is an analysis of Salman Rushdie's Midnight's Children, The Satanic Verses and The Moor's Last Sigh. The approach is twofold: (a) it seeks to establish an interplay between the concept of exile-in-narration (theme) and narrators-in-exile (form) as a reflection upon questions of rootlessness; and (b) it seeks to underscore this interplay as a recurring 'double bind' within each novel, such that the novels form a loosely bound trilogy that functions as a developing discourse on individual and national identity from a decentred perspective. The aim is similarly twofold: (a) it proposes that the metaphor of exile as a polarized state manifests itself as either an unreflecting pull of opposites or as a thoughtful acceptance of the inter-connectedness between ideas, people, places and things; and (b) it argues that once this polarization becomes evident, it disturbs all static narratives of selfhood and community to the point at which they can be reconceptualized, and yet remain open-ended.

<p>During the peak of apartheid, the South African Defence Force (SADF) killed close to a thousand Namibian exiles at Cassinga in southern Angola. This happened on May 4 1978. In recent years, Namibia commemorates this day, nationwide, in remembrance of those killed and disappeared following the Cassinga attack. During each Cassinga anniversary, survivors are modelled into &quot / living testimonies&quot / of the Cassinga massacre. Customarily, at every occasion marking this event, a survivor is delegated to unpack, on behalf of other survivors, &quot / memories of Cassinga&quot / so that the inexperienced audience understands what happened on that day. Besides &quot / survivors‟ testimonies, edited video footage showing, among others, wrecks in the camp, wounded victims laying in hospital beds, an open mass grave with dead bodies, SADF paratroopers purportedly marching in Cassinga is also screened for the audience to witness agony of that day. Interestingly, the way such presentations are constructed draw challenging questions. For example, how can the visual and oral presentations of the Cassinga violence epitomize actual memories of the Cassinga massacre? How is it possible that such presentations can generate a sense of remembrance against forgetfulness of those who did not experience that traumatic event? When I interviewed a number of survivors (2007 - 2010), they saw no analogy between testimony (visual or oral) and memory. They argued that memory unlike testimony is personal (solid, inexplicable and indescribable). Memory is a true picture of experiencing the Cassinga massacre and enduring pain and suffering over the years. In considering survivors' challenge to the visually and orally obscured realities of the Cassinga massacre, this study will use a more lateral and alternative approach. This is a method of attempting to interrogate, among other issues of this study, the understanding of Cassinga beyond the inexperienced economies of this event production. The study also explores the different agencies, mainly political, that fuel and exacerbate the victims' unending pathos. These invasive miseries are anchored, according to survivors, in the disrupted expectations / or forsaken human dignity of survivors and families of the missing victims, especially following Namibia‟s independence in 1990.</p>

The Old Testament verbal expression of ‘the exile of Judah’ during the Babylonian exile has led to the perception that the land of Judah was emptied of all Judeans. This biblical expression is not necessarily contradictory to historical facts, but theologically and quality-orientated in nature. The exile of the elite from Jerusalem to Babylon, the execution of some of them and the flight of others to Egypt and other neighbouring states disrupted Jerusalem and rendered the city dysfunctional in every national sphere. The royal and religious services, which were based in Jerusalem, the capital city, were discontinued. The emptiness of Judah was signalled by the emptiness as regards the royal and religious authority wrought on Jerusalem by Babylon. Without their royalty, cult, trade, military and judiciary, Judah was indeed emptied and exiled. However, not all Judeans were exiled, for a remnant remained. There is almost no significant record of revelations by God in Judah during the exile, especially after compatriots that opted to flee to Egypt had forcefully taken Jeremiah with them. In addition to its land being emptied during the exile, Judah lost some of its land. The Judean identity in Judah disintegrated due to the influx of foreigners into the land and their subsequent influence on the remaining Judeans. Those that remained in Judah were unable to establish an exclusive Judean community and identity effectively; in any case, not before the Babylonian exiles returned early in the time of the Persian Empire. The paucity of information about the lifestyle in Judah during the exile attests to the veracity and rectitude of the theological concepts of the exile of Judah from 605 to 539 BCE. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2013.

The Old Testament verbal expression of ‘the exile of Judah’ during the Babylonian exile has led to the perception that the land of Judah was emptied of all Judeans. This biblical expression is not necessarily contradictory to historical facts, but theologically and quality-orientated in nature. The exile of the elite from Jerusalem to Babylon, the execution of some of them and the flight of others to Egypt and other neighbouring states disrupted Jerusalem and rendered the city dysfunctional in every national sphere. The royal and religious services, which were based in Jerusalem, the capital city, were discontinued. The emptiness of Judah was signalled by the emptiness as regards the royal and religious authority wrought on Jerusalem by Babylon. Without their royalty, cult, trade, military and judiciary, Judah was indeed emptied and exiled. However, not all Judeans were exiled, for a remnant remained. There is almost no significant record of revelations by God in Judah during the exile, especially after compatriots that opted to flee to Egypt had forcefully taken Jeremiah with them. In addition to its land being emptied during the exile, Judah lost some of its land. The Judean identity in Judah disintegrated due to the influx of foreigners into the land and their subsequent influence on the remaining Judeans. Those that remained in Judah were unable to establish an exclusive Judean community and identity effectively; in any case, not before the Babylonian exiles returned early in the time of the Persian Empire. The paucity of information about the lifestyle in Judah during the exile attests to the veracity and rectitude of the theological concepts of the exile of Judah from 605 to 539 BCE. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus, 2013.

This study is an investigation of the autobiographical narratives of two authors, the Pole Marek Hlasko, and the American Henry Miller. Though they lived in different times and places Miller and Hlasko, share some remarkable features with respect to temperament, philosophies of writing, and modes of narrative output. In the chapters that follow I will examine both the biographical and the textual points of contact between these two men, concentrating on the problem of self-inscription in the autobiographical novels, and on the games played with identity that both men engaged in throughout their artistic careers, especially during their periods of exile. / The first section provides a recapitulation of relevant biographical data together with a summary of the social and historical contexts as these affect the personal ideology of each writer. I begin with an expose of some parallels in the biographies and the autobiographical narratives of the two men, and subsequently turn to a summary of the broader polemics of authorial representation in works written in the first person. Here the traditional notion of equating the author of an autobiographical novel with its subject will be rejected in favour of examining the network of relationships that exist among the writer, the writer's cultural "persona", and the textual voice. Following this theoretical framework, I explore each author's personal script of emigration, his sense of self-understanding and self-positioning in the world, and the strategies of self-construction and self-invention undertaken both in the narratives and in the public arena. My analysis of each author's most representative autobiographical works of the exile period will finally suggest the conclusion that while the autobiographical impulse supplied the form for virtually all of Hlasko's and Miller's writing, it is the experience of exile that furnished the content for successful narrative self-revelation.

My dissertation concentrates on Americans writing at home and abroad in the inter-war period and contextualizes their expatriation with reference to debates between modernist critics over the nature and substance of the American literary tradition. I clarify the definitions of terms like "exile," "emigrant," and "expatriate" central to my analysis but muddied by years of misuse. I do so with reference to coercion, a concept which I develop in accordance with recent work in the philosophy of action. At the same time I make the case for a realist, causalist hermeneutics. Next I explore the aesthetic corollary to my argument with reference to the fiction, autobiography, and literary criticism of Gertrude Stein. I argue that Stein's decision to leave America must be viewed as uncoerced, and as therefore indicative of her emigration to France. Viewed as an emigrant, and not as an exile or expatriate, Stein can be shown to manifest tendencies in her work (towards subjectivity, abstraction, and retrospection) which reflect her dissociation from, rather than ongoing connection to, America. Lastly, I look closely at the work of Van Wyck Brooks and Harold Stearns, two modernist literary and culture critics whose writings on expatriation demonstrably influenced generations of subsequent biographers and intellectual historians. Steams and Brooks can be counted among the most articulate and vociferous proponents of literary change in America, and can be situated at the poles of a vigorous debate within the literary community of their day over whether American letters were better served from within or without the United States. I contrast Brooks' civic humanism with Steams' rugged individualism and identify in the debate over expatriation a powerful analogue to ongoing debates in literary and cultural critical circles referred to as "the culture wars."

This thesis is grounded in philosophy and in literature. It is concerned with the recognized human need for self-affirmation and with the consequences of its denial caused by exile. For the victim this means the loss of social interaction and public moral agency within his natural community through which self-affirmation can be actualized. / In certain types of exilic literature constructive reactions were found to counteract this loss of freedom of choice of action and place, which entails potential annihilation of the exile's personal integrity. / In the exilic text of Dante as my chosen case study, I investigate the use of philosophical and literary means admitting of various kinds of self-referential expressions and of similacra of moral agency as substitutes for self-affirmation by public acts. Stimulated by these means, an intellectual and moral 'self-portrait' of the poet eventually emerges in the reader's consciousness. This 'portrait' is no static image of a pre-existent character, but a dynamic presence of an evolving human person of intellectual and moral integrity, as a reflection of the poet's self-perception. / By sample analyses and comparisons, my exposition substantiates the claim that Dante's text exemplifies the distinct and identifiable literary mode to which I refer as 'Exilic Discourse'.

Zugl.: Berlin, Techn. Universiẗat, Diss., 2006.