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Theme (narrative)

About: Theme (narrative) is a research topic. Over the lifetime, 13050 publications have been published within this topic receiving 159511 citations. The topic is also known as: narrative theme.


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Journal ArticleDOI
TL;DR: The twenty-fifth Spring Symposium of Byzantine Studies held at Birmingham University had as its theme ''The Sweet Land of Cyprus'' as discussed by the authors, which was taken from the most important work of...

33 citations

Book
01 Jan 1991
TL;DR: The double work field as discussed by the authors is the view into the intrinsic, from accident to order - the way to building, the "great form" and the "Will to Style" the ambivalence of concepts - construction or interpretation of reality? Berlage or Behrens? Hegel or Nietzsche? elementary form-giving - departure for the limits of architecture - "Beyond Architecture" on eternal building, construction as promise of art - building art in the raw, the building master of today from material through purpose to idea - the long path to the building art - departure from the
Abstract: The double work field - architect as author philosophy as patron - the view into the intrinsic, from accident to order - the way to building, the "Great Form" and the "Will to Style" the ambivalence of concepts - construction or interpretation of reality? Berlage or Behrens? Hegel or Nietzsche? elementary form-giving - departure for the limits of architecture - "Beyond Architecture" - on eternal building, construction as promise of art - building art in the raw, the building master of today from material through purpose to idea - the long path to the building art - departure from the will of the epoch - building art as spiritual decision, 1926 - stimuli, critique and orientation, space for the unfolding of the spirit architecture for the search for knowledge - the double way to order. Appendices: manifestos, texts and lectures - 1922-1927 - skyscrapers (1922), "Office Building" (1923), office building (1923), "Building" (1923), "Solved Tasks - a Challenge for Our Building Industry" (1923), "Building Art and the Will of the Epoch!" (1924), "Industrial Building" (1924), lecture (1924), review of Paul Tropp, Entwicklung und Aufbau der Miete (1924), letter to Die Form (1926), lecture (1926), letters to Die Form - "Regarding the New Volume" and "On Form in Architecture" (1927), foreword to the official catalog of the Stuttgart Werkbund exhibition "Die Wohnung" (1927), foreword to Bau und Wohnung and "Concerning My Block" (1927), introductory remarks to the special issue "Werkbundausstellung - Die Wohnung" (1927), lecture (1927), draft of a letter (around 1927) notebook (1927-1928) 1928-1938 - "The Preconditions of Architectural Work" (1928), "We Stand at the Turning Point of Time - Building Art as the Expression of Spiritual Decisions" (1928), "On the Theme - Exhibitions" (1928), the Adam building (1928), "Build Beautifully and Practically! Stop This Cold Functionality" (1930), "On the Meaning and Task of Criticism" (1930), "The New Time" (1930), program for the Berlin building exposition (1930), radio address (1931), speech on the occasion of the anniversary meeting of the Deutsche Werkbund (1932), "Expressways as an artistic problem" (1932), "What Would concrete, What Would Steel Be without Mirror glass?" (1933), "The H. House, Magdeburg" (1935), inaugural address as director of architecture at Armour Institute of Technology (1938). Part contents.

33 citations

Journal ArticleDOI
TL;DR: Lambek as mentioned in this paper explored the cultural basis of knowledge in Mayotte, an island of the Comoro archipelago in the Indian Ocean, between East Africa and Madagascar, and argued for an understanding of the interrelatedness of three traditions: Islam, cosmology and spirit possession.
Abstract: How might anthropologists understand the cultural basis of knowledge? This is Michael Lambek's task in this detailed and often engrossing study from Mayotte, an island of the Comoro archipelago in the Indian Ocean, between East Africa and Madagascar. Based on careful field research spanning approximately 20 years, Lambek argues for an understanding of the interrelatedness of three traditions, each with its own conception of knowledge: Islam, cosmology and spirit possession. These traditions may be viewed, at times, as interlocking or even indistinguishable; at others they compete with or contradict one another. Key issues concern the question of knowledge as power and whether Islam is hegemonic in self-proclaimed Muslim communities. In turn, a unifying theme is: how does one obtain knowledge and who has access to it? Can we speak of a morality of knowledge? Sociologist Alfred Schutz provides a helpful framework: there are varying degrees of knowledge, represented by the expert, the "well-informed citizen" and "the man on the street" (or what Lambek refers to as "the person on the path"). Levels of knowing in Mayotte are best understood in times of crisis (most often sickness), where the "master, scholar, [or] expert" (p. 3) for all three traditions is the fundi, whose clients fall into Schutz's two other categories.In part 1, "Introductions," Lambek explores the historical roots of knowledge on Mayotte, showing how the three traditions were brought by seafarers of many origins. French colonization further complicates the picture; thus Lambek gives a brief-yet-in-formative recent history of Mayotte, as well as an overview of village social structure. The remainder of the book is divided into three sections, each focussing on one of the traditions. A central theme is whether knowledge is embedded in texts or embodied, and this is reflected in the three respective section headings: "The Social Organization of Textual Knowledge," "Counterpractices: Cosmology and the Ins and Outs of Sorcery" and "Embodied Knowledge and the Practice of Spirit Mediums."As Lambek explains early in this work, Islamic knowledge is open to all members of Mayotte society, but mastery is another question altogether. Children begin learning to recite the Qur'an at a young age by sounding out Arabic letters (a task that was given to, and frustrated, Lambek early in his field work, when he expressed his desire to learn about local culture). Boys and girls who show promise are sent to other villages to study with fundis who specialize in 'Ilim fakihi, knowledge of Islam's sacred texts and rituals. Learning proves difficult, for the inquisitive student is quickly frustrated by the lack of instructional texts or teachers well-versed in Arabic. Here Lambek reveals an important dimension of Islam: words, when uttered, are sacred; but, when translated, they lose their power. Furthermore, being Muslim in Mayotte is a performative experience: it is through such actions as recitation, prayer and fasting that one asserts Muslim identity.In contrast, knowledge associated with 'Ilim dunia, the cosmologer's art, hinges on the ability to read (that is, translate) and interpret a host of astrological texts. I found this section to be the most compelling, for the cosmologer is simultaneously a valued healer and a potentially dangerous sorcerer. For example, through this knowledge one can predict auspicious times to hold important rituals, as well as to harm one's adversaries. Thus, cosmology defines a spectrum of healers and sorcerers, whose work may be viewed as good or evil. Much of this knowledge is secretive and is acquired only through apprenticeships with established masters that span decades. …

33 citations

Journal ArticleDOI
TL;DR: In this paper, a close reading of a single film, "The Sweet Hereafter", exemplifies the ways in which fatherhood becomes one of the key terms through which law is mythologized and through which fantasies and anxieties about law are expressed.
Abstract: This essay takes the theme of the 1999 annual meeting of the Law and Society Association, "The Legal Imagination: Taking on Cultural Studies," as an occasion for trying to promote an engagement between sociological studies and cultural studies. It argues that mass mediated images are as powerful and pervasive as other social forces with which sociological studies is already engaged and that the time has come to move from the study of law on the books and in action to law in the image. This argument is developed by analyzing the significance of the ubiquitous presence of tropes of fatherhood in popular cultural iconography about law. Drawing on psychoanalysis, gender theory, and film studies, this essay presents a close reading of a single film, "The Sweet Hereafter". This film exemplifies the ways in which fatherhood becomes one of the key terms through which law is mythologized and through which fantasies and anxieties about law are expressed. Exploring the imagination of law in and through mass medicated images, like those contained in "The Sweet Hereafter", is an important and engaging new frontier for sociolegal studies.

33 citations


Performance
Metrics
No. of papers in the topic in previous years
YearPapers
20221
2021347
2020497
2019509
2018449
2017404