Search

We extend Choiceless Polynomial Time (CPT), the currently only remaining promising candidate in the quest for a logic capturing Ptime, so that this extended logic has the following property: for every class of structures for which isomorphism is definable, the logic automatically captures Ptime. For the construction of this logic, we extend CPT by a witnessed symmetric choice operator. This operator allows for choices from definable orbits. But, to ensure polynomial-time evaluation, automorphisms have to be provided to certify that the choice set is indeed an orbit. We argue that, in this logic, definable isomorphism implies definable canonization. Thereby, our construction removes the non-trivial step of extending isomorphism definability results to canonization. This step was a part of proofs that show that CPT or other logics capture Ptime on a particular class of structures. The step typically required substantial extra effort. [ABSTRACT FROM AUTHOR]

Because scripture represents the direct word of God, it is the most sacred source for authority in the scriptural monotheisms. Scripture is conveyed to humanity through extraordinary individuals known as prophets. But if the purported prophet is a false prophet, then the conveyed message is false, resulting in the collapse of the structure upon which religious authority rests. This problem was recognized in the Hebrew Bible, and accusations of flawed prophecy and deceitful prophets figure prominently in relations between the scriptural monotheisms. Jews do not accept the authenticity of Jesus' role as messiah (and prophet) in the NT, and Jews and Christians do not accept the authenticity of Muhammad's role as prophet in the Qur'an. But the rejection is unidirectional. As a rule, established religions cannot accept new prophets, while new religions accept the prophets that lived before, though with certain qualifications. Each of the three classic scriptural monotheisms also declares an "end" to prophecy after the canonization of its scripture. Yet despite these deadlines, each acknowledges that God could nevertheless send another prophet, leaving open the wild card for new prophecy, new revelation, and even new religion; within each of the classic scriptural monotheisms, individuals arose after the canonization of scripture who were deemed by many to be prophets or something "like" prophets. This essay presents a preliminary phenomenology of prophethood, around which much of the religious polemics between the scriptural monotheisms are constructed. [ABSTRACT FROM AUTHOR]

The canonical process that led to the inclusion of the Song of Songs in the lists of books of the Hebrew Bible or Old Testament is investigated with focus on the saying attributed to Rabbi Aqiva in Mishnah Yadayim 3:5, and also investigated is whether he referred to the Holy of Holies of the Jerusalem Temple. It is demonstrated that he asserted that all the writings are holy and the Song of Songs is holiest. But the framing of the mishnah associates all scriptures, including the Song of Songs, with the Temple, the Ark of the Covenant, and the Holy of Holies. Allegorical interpretation of the Song likely preceded the book's canonization. [ABSTRACT FROM AUTHOR]

The article represents a part of the collective effort aimed to compile the biography of Metropolitan Nestor (Anisimov), which is being prepared on the basis of materials collected for the canonization of the saint. The period of His Eminence’s ministry at the Novosibirsk cathedra (July, 1956 — September, 1958) followed six months after his return from imprisonment in a correctional labor camp. On the one hand, the archpastoral activity of Metropolitan Nestor, a well-known missionary and Orthodox ascetic, theologian and educator, defender of repressed priests returning from prison, attracted numerous believers to churches, but on the other hand, it also caused discontent of the authorities. The studied materials fill in the missing pages of the archbishop’s biography and make it possible to exclude doubtful (or inaccurate) information about his ministry and moral appearance, which did not allow the Synodal Commission for the Canonization of Saints to make a positive decision at the first hearing of the case on the possible canonization of Metropolitan Nestor in 2003. Based on new documents, the work was carried out taking into account the chronology of events, materials from published biographies of the hierarch and other sources, including biographies of the clergy and laity of the Novosibirsk diocese, which reflected the problems of the period under study. The materials from the archive of the Novosibirsk Metropolia (decrees, reports, correspondence of Metropolitan Nestor) have the greatest value for this study, which made it possible to analyze the conflicts that took place in the diocese and form a holistic view on diocesan life. An important result of the study of Metropolitan Nestor’s ministry in the Novosibirsk diocese is also the identification of features of the anti-church confrontation during the Khrushchev persecution, expressed in the destructive activities of the so-called “groups of Soviet believers”; their methods and details of provocations, as well as a general picture of the disorder that affected the fate of the Orthodox clergy are revealed. This work can serve as a basis for further research on the history of the Russian Orthodox Church in the twentieth century, including biographies of New Martyrs and Confessors of Russia during the repressions of the 1950s.

The article aims to focus attention on the study of blessed women and holy women through the documentation found in diocesan archives and belonging to the series of canonization processes. With the regulation of the process, narrative organization gave way to legal defense, confrontation to analysis, and narrative to texts that had evidentiary value, and all this gave rise to a mine of information not only about the lives of the blessed and holy women, but also about the society in which they had lived. [ABSTRACT FROM AUTHOR]

Copyright of Slovenská Literatúra: Revue Pre Literárnu Vedu is the property of Institute of Slovak Literature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The poems and biographies written to celebrate the lives of Jesuit saints Francisco de Borja and Ignacio de Loyola reveal the same unique definition of "nobility" as a letter of recommendation Jesuit jurist Francisco Suárez wrote for a Morisco knight, where both civil and theological nobility were considered legitimate forms of nobility, though spiritual the greater. The Jesuits were central to early modern chivalric culture, continuing the legacy of medieval religious and military orders. [ABSTRACT FROM AUTHOR]

In the 1930s,Shen Congwen expressed his understanding and thinking about literary classics(great Chinese literary works)through a series of critical essays,and behind these critical discourses there was a strong sense of "self-classicization", which was fully presented in the process of interpreting the works of specific writers:first,to evaluate the "other "from the classical viewpoint of "I", that is,to evaluate or define the literary works of other writers of the same era according to the classical standards in his own mind;The second is to take the initiative to read and compare their own works with the works of contemporary writers whose style is close to their own,and in the process to realize their own interpretation and evaluation,and open up the space and path to understand the "classicality" of their works; The third is to frequently preset ideal readers and critics for their works,revealing a deep pursuit of the enduring aesthetic value of their works. Shen Congwen's "self-classicization" has effectively expanded the thinking and understanding of literary classics in modern literature,and also promoted the final establishment of his status as literary classics to a certain extent. [ABSTRACT FROM AUTHOR]

The article focuses on the author's reflections on writing "Bad Indians: A Tribal Memoir" and the generational trauma of California Indigenous people. Topics include the symbolic representation of historical trauma as a tsunami, the process of writing and research that led to the memoir, and the activism surrounding Junípero Serra's canonization.

In this essay, the author discusses some of the key aspects of the Eastern Orthodox understanding of holiness and holy persons. He highlights humanity's vocation and destiny in theosis , Orthodox hagiology and the process of canonization, as well as iconography's role in the discernment of holiness and holy persons. [ABSTRACT FROM AUTHOR]

Evidence is sparse for the grounds on which ancient audiences and critics decided that certain poems were Homeric or Hesiodic. As the original Hesiodic canon was large and disparate, thematic preoccupations and narrative arc provide a better basis for canonization than purely "literary" style. Hesiodic poetry portrays a myth-history organized by Zeus' sovereignty and justice in a markedly different way from Homeric poetry. Comparative evidence is adduced from the Catalogue of Women and the Shield of Heracles to explain why ancient readers nearly universally considered Hesiod to be their author. [ABSTRACT FROM AUTHOR]

Copyright of Iskolakultúra is the property of University of Szeged, Faculty of Arts & Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article mobilizes the concepts of "canon" and "canonization" to discuss John Williams's legacy. It sets the scene by providing an overview of the most noted formulations of "canon"—from Joseph Kerman's 1983 articulation to the most recent revisions by Mark Everist and William Weber—and of the most noted controversies and debates around it. The invocation of such unstable and problematic concept is warranted by the deep roots that the film music of the classical Hollywood had in the nineteenth-century operatic and symphonic tradition, a tradition that also included, in its aesthetic and philosophical tenets, the very concepts of canon and canonization. In turn, the film music of John Williams is deeply rooted in the tradition of the film music of the classical Hollywood and hence, for transitive properties, also in the aforementioned nineteenth-century musical and aesthetic traditions. Specifically, the concepts of "canon" and "canonization" are applied to Williams's work by considering the composer's importance in relation not only to the "Hollywood music canon" but also to the "art music canon" of Western music. Williams has arguably worked within a tripartite set of canons: his film scores have been referencing past canonical works consistently, not in an uninventive plagiaristic manner but in a productive paraphrasing one, as most conclusively demonstrated by James Orosz in 2015. In such a canonizing function, Williams has been long praised as a sort of herald of symphonic music—particularly a brand of updated late-Romantic symphonism, which he has called "Romantic atonalism"—an advocate who could bridge the gap between "art music" and the masses and keep the influence of the "long nineteenth century" still relevant in today's music. Second, he has been instrumental in the canonization of the past Hollywood music, not only in reviving that style, which was considered dead and buried in the late 1960s when Williams was consolidating his credentials in the film industry. Williams has also been instrumental in igniting an interest for the past music of Hollywood in the record market and on the concert stages, particularly with his parallel career as a concert conductor. Third, as the current dean of film music, Williams has been himself the object of a process of canonization, becoming the point of reference for those who wish to keep symphonic film scoring alive, but also for concert composers who have found in Williams's idiom a source of inspiration. John Williams has been an important figure both as a canonizing revivalist and as a canonized model. [ABSTRACT FROM AUTHOR]

Ezra-Nehemiah is found in three distinct positions in Old Testament canons. In the Greek canonical tradition, Ezra-Nehemiah comes after Chronicles in the ordering of the Historical Books. The common idea that their duplicate passages (2 Chron 36:22-23 [= Ezra 1:1-3a]) are designed to ease the transition between the books ignores the key role the verses play in each book. Putting Ezra-Nehemiah at the end of the Tanak gives it special prominence. One feature that makes this canonical setting appropriate is the review of Old Testament history provided by the prayer in Nehemiah 9. When Chronicles follows rather than precedes Ezra-Nehemiah (as it does in most Hebrew Bibles, in which Chronicles is in last position) this order makes it less likely that the books will be read simply as stages in the same story. This order helps to protect their individuality, for there are, in fact, several significant theological differences between the books. All three positions occupied by Ezra-Nehemiah make sense, and one location is not better than the others. [ABSTRACT FROM AUTHOR]

Here I defend the idea of a constructive complicit reading as the best way to deal with the problem of the philosophical canon. Facing complacent conservation and paranoid elimination, my position advocates a less reverential reading that interrogates the role of the classics in racist and sexist processes of exclusion. Reading the classics requires making cracks in canonization. As an example of the above, I review the role of Kant and neo-Kantism in the racist and sexist construction of the philosophical canon, as well as Kant's own canonical works. [ABSTRACT FROM AUTHOR]

As a result of a close relationship established between Romanticism and Catholicism in the struggle against modernity in the early 19th century, a significant number of mystical phenomena, especially involving visionary women, spread throughout Europe during the 19th century. The works of Anna Katharina Emmerick stand as one of the earliest and primary influencers in this regard. Her mystical visions were transcribed and published by a romantic intellectual who had converted to Catholicism in that same context: Clemens Brentano. However, despite inspiring various mystical phenomena in the Catholic milieu, Emmerich's visions raised suspicion within the Catholic Church due to the presence of supposed pagan and superstitious elements from Brentano's Romanticism in her descriptions. This suspicion has resulted in ongoing difficulty in advancing her canonization process. In light of this debate, this article discusses the impacts of the union between Romanticism and Catholicism in early 19th-century Germany. It focuses on the case of Anna Katharina Emmerich and Clemens Brentano. [ABSTRACT FROM AUTHOR]

Although the portrayal of Zhunti Daoren (Cundī Daoist 準提道人) in the Canonization of the Gods (Fengshen yanyi 封神演義) is relatively subdued, it has garnered considerable scholarly interest owing to the pivotal role he fulfills in advancing the narrative and the profound cultural connotations encapsulated within the character. Scholars have put forward three distinct hypotheses: "Zhunti Daoren as a Buddhist deity", "Zhunti Daoren as a Daoist deity", and "Zhunti Daoren as the Panchen Lama". Based on the theory that the figures in the novels of gods and demons (Shenmo xiaoshuo 神魔小說) embody symbolic characteristics, as well as the sociocultural background of Ming–Qing times, this study uses literary image analysis to investigate these three different interpretations. A basic examination is also performed to explore the correlation between Zhunti Daoren and Jieyin Daoren (Welcoming Daoist接引道人), with the aim of illustrating the relationship between the cult of Zhunti and Pure Land Buddhism in late imperial China. [ABSTRACT FROM AUTHOR]

Copyright of Scripta is the property of Scripta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Scripta is the property of Scripta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Direito e Práxis is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article addresses issues raised by the 2017 opening of the canonization process for Black Elk, the voice of the celebrated Native American autobiography, Black Elk Speaks (1932). Though it was begun by his own family to recognize his merit as a Catholic catechist, some observers criticize the project as a ploy by the Church to erase his Lakota identity. The debate centers around the inculturation initiative begun by the Catholic Church in the 1960s that evolved to include the current reconciliation policy: by allowing Indigenous Catholics to bring into the Church their own cultural traditions, Rome sought to retain them when the call to leave grew stronger in the wake of decolonization. It is likely that the second stage in the canonization process--that of Venerable, now being discussed in Rome--will soon succeed. (The first stage of the process is being declared a Servant of God at the diocesan level.) Allowing Black Elk's future sainthood would substantiate the good faith of the Catholic Church in its declarations on reconciliation with Indigenous Americans. [ABSTRACT FROM AUTHOR]

The retranslations of Andersen's fairy tales in the twentieth century have promoted the canonization of Andersen in the modern Chinese literary system. Today, Chinese readers of different ages are fascinated by Andersen's works and the images created by him. However, the literary and cultural significance of Andersen to China lies in his influence. In this paper, the authors will first review the history of translating Andersen's fairy tales in China and then analyze some cases from Chinese literature and culture within the theoretical framework of intertextuality, in an attempt to specify the influence of Andersen on modern Chinese literature and culture. It is argued that Andersen's fairy tales have been cross‐culturally woven into Chinese children's as well as adult literature when the intertextual devices are applied by writers in their own literary creations; meanwhile the fictional elements of the tales are intertextually merged, as symbols, into other forms of cultural products where they are involved in a critical construction of modern Chinese culture. [ABSTRACT FROM AUTHOR]

This article focuses on the meeting between Mikołaj Krzysztof Radziwiłł "the Orphan" (1549–1616), powerful magnate from the Grand Duchy of Lithuania, and Pope Pius V (1504–1572), its inclusion in the pope's first biography, and its influence on his hagiography. The brief encounter in 1566 left an impression on the young duke, leading to his conversion to the Roman Catholic faith. The event was included in the first biography of Pius V, written by the Italian humanist Girolamo Catena. Following the pope's beatification (1672) and canonisation (1712), the number of works devoted to Pius V significantly increased. Initially mentioned by only one of his titles, the "Duke of Olyka," Radziwiłł's identity was not always recognised by later authors, resulting in the abstraction and allegorisation of the event. The decontextualised mention of the Duke of Olyka appeared in various hagiographies of Pope Pius V as part of the narrative of his saintliness. [ABSTRACT FROM AUTHOR]

Journey to the West (西游记; Xi You Ji) is one of the best-known classic novels in Chinese literature, and it has been translated into English by various notable translators. This study compares the retranslation of the novel by Julia Lovell published in "Penguin Classics" in 2021 with Arthur Waley's translation in "Penguin Classics" in 1973. Employing a stylometric approach to compare the styles of the two translations, it uses the corpus tools of word lists, keyword analysis, and function word analysis. The results reveal distinct stylistic differences in the translators' styles, including lexical density, sentence length, and function words, which point to different translation strategies employed by the two translations of this classic Chinese novel. The book reviews published so far indicate that Lovell's version has been well received by contemporary Anglophone readers and that the changes in this retranslation may have helped to explain the recanonization of the original classic. This study provides new insights into the understanding of the differences between translation and retranslation, and thus has implications for the fields of translator style studies and stylometry research. [ABSTRACT FROM AUTHOR]

Copyright of Foreign Literature Studies is the property of Foreign Literature Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The retranslations of Andersen's fairy tales in the twentieth century have promoted the canonization of Andersen in the modern Chinese literary system. Today, Chinese readers of different ages are fascinated by Andersen's works and the images created by him. However, the literary and cultural significance of Andersen to China lies in his influence. In this paper, the authors will first review the history of translating Andersen's fairy tales in China and then analyze some cases from Chinese literature and culture within the theoretical framework of intertextuality, in an attempt to specify the influence of Andersen on modern Chinese literature and culture. It is argued that Andersen's fairy tales have been cross‐culturally woven into Chinese children's as well as adult literature when the intertextual devices are applied by writers in their own literary creations; meanwhile the fictional elements of the tales are intertextually merged, as symbols, into other forms of cultural products where they are involved in a critical construction of modern Chinese culture. [ABSTRACT FROM AUTHOR]

This paper proposes that a curricular shift we call "decanonization" is shaping contemporary English Major degrees at Canadian universities. We believe it is a response to a complex set of challenges currently facing departments as they program their undergraduate degrees in English, and, in a qualified way, we endorse it as a positive change: it can be seen as a step toward decolonization. But we argue that some forms of decanonized degree have unfortunate implications. While we affirm that our colleagues across the country are doing everything they can to sustain robust, current degrees in challenging circumstances, those circumstances have resulted in some cases in what appears to be a hollowed-out, underdefined degree. We propose an alternate curriculum, based on method, that seems to us particularly promising in the current context. [ABSTRACT FROM AUTHOR]

The article aims to focus attention on the study of blessed women and holy women through the documentation found in diocesan archives and belonging to the series of canonization processes. With the regulation of the process, narrative organization gave way to legal defense, confrontation to analysis, and narrative to texts that had evidentiary value, and all this gave rise to a mine of information not only about the lives of the blessed and holy women, but also about the society in which they had lived.

In the early 1990s, against the background of the loss of the authority of Soviet culture, the name of Alexey Tolstoy fell out of the core of the national literary canon. There was a consensus regarding the figure of the writer, first of all, as an opportunist who collaborated with the authorities and fulfilled a “social order.” Such assessments often had an emotionally colored character and pushed the discussion about the poetics of Tolstoy’s texts into the background. However, since the beginning of the 2000s, there has been a shift towards a more objective assessment of the writer’s role in the national literary process. Especially the publication of Tolstoy’s biography, written by A.N. Varlamov, has contributed to this course. Since the same period, representatives of various institutes of canonization have actualized the discussion about Tolstoy’s place in the national pantheon of literature. This article examines the mechanisms of the writer’s canonization in the 2000–2020s. The focus of attention, first of all, was on fiction, critical, and media discourses, where there were regular mentions of Tolstoy and references to his literary texts. Despite the intensification of interest in the personality and work of the writer, it is not necessary to assert that his name has entered the core of the national literary canon. It is due to several reasons, in particular, the sharp decline in the authority of Soviet classics after the collapse of the USSR and the absence in modern Russia of systematic attempts by representatives of the major institutions of literary canonization to return Tolstoy’s figure to the national pantheon.

This article examines the relationship between the literary-theoretical topos of self-reflexivity and a politically efficacious theater in Bertolt Brecht's Die heilige Johanna der Schlachthöfe , with the objectives of reassessing the special position Johanna occupies within Brecht's work and of responding to criticism questioning the usefulness of self-reflexivity as an analytical category. This article argues that the triad of self-reflexivity, crisis, and critique is instrumental in developing a theater suitable for the challenges of the early twentieth century. Self-reflexivity in Brecht's play is established through a series of intertextual references and metatheatrical scenes. By confronting epic theater with tragic form, Johanna produces a structural crisis that makes possible a critique of both politics and theater. As a symptom of capitalism, crisis needs to be staged in order to be rendered comprehensible. Crisis as a formal element, by contrast, serves as a critique of the seemingly inescapable capitalist cooptation of Johanna. (LW) [ABSTRACT FROM AUTHOR]

Copyright of Librosdelacorte.es is the property of Instituto Universitario "La Corte en Europa" - IULCE and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Cultural Studies / Kültür Araştırmaları Dergisi is the property of Journal of Cultural Studies / Kultur Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Soziologische Revue is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hindman proved in 1979 that no matter how natural numbers are colored in r colors, for a fixed positive integer r, there is an infinite subset X of numbers and a color t such that for any finite nonempty subset X\prime of X, the color of the sum of elements from X\prime is t. Later, Taylor extended this result to colorings with an unrestricted number of colors and five unavoidable color patterns on finite sums. This result is referred to as a canonization of Hindman's theorem and parallels the canonical Ramsey theorem of Erd\H os and Rado. We extend Taylor's result from sums, that are linear combinations with coefficients 1, to several linear combinations with coefficients 1 and 1. These results in turn could be interpreted as canonical-type theorems for solutions to infinite systems. [ABSTRACT FROM AUTHOR]

In the varied spectrum of healers to whom the sick people could turn to in Middle Ages, including physicians, surgeons and different kind of empirical practitioners, the saint was often the first to whom they would refer. Miracle tales, therefore, represent an essential source for a historical investigation into diseases and sick people. Without claiming to be exhaustive, this article aims to briefly outline this topic through several examples taken from miracles accounts in some canonization processes and Libri miraculorum, compiled between the thirteenth and the fifteenth centuries. It will be highlighted how these sources, when properly interpretated, are of fundamental importance for understanding the relationship between the sick and his/her community of reference, as well as the work of some empirical healers who approached the sick person's bedside. Furthermore, these sources are unique lexicographical treasures related to the vocabulary of disease - an aspect still largely overlooked. [ABSTRACT FROM AUTHOR]

This article traces the development of Jarman's imagination of medieval reliquary devotion as a practice of queer mourning and memorialization between 1981 and ca. 1993: from draft scripts for the unrealized film Bob-up-a-Down to Blue (1993) and his last hospital journals. In Jarman's works, the reliquary appears not merely as image but also in active use, evidenced in his assemblage paintings and his garden at Prospect Cottage, Dungeness. Jarman's reliquaries are analyzed in their archival contexts, drawing on medieval and modern repositories. These reliquaries are considered in relation to Jarman's own canonization by both the queer community and the artistic establishment. Before and after his canonization by the Sisters of Perpetual Indulgence in 1991, Jarman was deeply engaged with medieval mystical and medical representations of relics. Working amidst devastating losses and in the knowledge of his own approaching death, Jarman created reliquaries to challenge the denial of public mourning during the AIDS crisis. Jarman's archives emerge as inescapably plural, even within one repository. Like Jarman's imagined reliquary, these archives are made of jewels and ashes, the aesthetic and bodily remains. [ABSTRACT FROM AUTHOR]

Copyright of Itinerarios (1507-7241) is the property of University of Warsaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bulletin of the National Gallery in Prague / Bulletin Národní Galerie v Praze is the property of National Gallery in Prague and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista del CESLA is the property of University of Warsaw and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay historicizes the Shakespeare curriculum at UC Berkeley’s English department over the last one hundred years. An elite research university in the United States, UC Berkeley’s extensive course offerings have expanded due to changes in undergraduate education and external cultural shifts. With a growing number of courses on sexuality, race, gender, etc., that became part of the purview of an English department, the teaching of Shakespeare expanded as well. I demonstrate how the emphasis on Shakespeare in the U.S. undergraduate curriculum shifts over time from one form of recognition—an acknowledgement of his value or worth—to a recognition of identifying with his work based on prior experience. Distinguishing between courses that combine “Shakespeare and” and those that combine “Literature and,” I expose the consequences each has for the canonicity of both Shakespeare and subject fields with which his works are placed in conversation, explicitly and implicitly. I argue that the expansion of Shakespeare in the American undergraduate curriculum coincides with and depends on the compression of key aspects of interpretation that pose challenges for the new knowledges it seeks to create. I illuminate how an expanded Shakespeare curriculum saw a compression of Shakespeare into metonymic mythic status, which has implications for the teaching of literature from various identity and cultural groups. I demonstrate how the origins of an expansive undergraduate Shakespeare curriculum in the United States positions Shakespeare as the interlocutor for a wide range of topics.