Suchergebnisse

This article explores the ways the political upheavals of the mid seventeenth century were represented in English almanacs, and argues that study of this much overlooked printed product illuminates several facets of the mental afterlife of Britain's domestic conflicts. It contends that the prominence of political and military events from the sixteen-forties and -fifties within almanacs shows a popular demand for material that helped people remember the events of the bloody recent past and that these recollections served a range of purposes, from prognostic input to aide memoire. In addition, it suggests that the language in which the recent past was presented – primarily by almanac compilers but also by their readers – is revealing of the ways these events were interpreted and memorialized, and of some of the contests over recent memory that operated in mid seventeenth-century England.

The article is devoted to the history of M. Komarov's Odesa almanacs "Rozmova" and "Zavoloka" censorship banning in the context of literary process at the end of the XIXth – beginning of the XXth centuries. The stress is laid on both: compiler's longterm correspondence with censorship bodies, in which he demanded the permission on books publishing, and conclusions, Ukrainian writers come to after "cooperation" with repressive imperial state machine. The role of unpublished almanacs "Rozmova" and "Zavoloka" in the context of growing tendency of Russian censorship intolerance to Ukrainian book is researched. The author shows the history of compilation and attempts of overcoming censor prohibition to publish two South-Ukrainian almanacs from writer, critic, bibliographer and specialist in folklore Mykhailo Komarov. In the professed article "Short essay on the history of Russian censorship laws attitude to Ukrainian literature" (1905), published in Russian liberal-political journal "Russian thought" Mykola Fabrykant slightly raised the veil of intricate attitudes between Russian censorship and Ukrainian books and the press. The first Komarov's almanac ("Rozmova". Odesa literary and ethnographic collection for 1889), which consisted of two parts (literary – 6 stories, one narrative, one comedy, thirty verses; ethnographic – a collection of folk sayings and riddles) was submitted to Odesa censorship office in August, 1889. Confirmation of active self-censorhip can be found in correspondence of M. Komarov.

Abstract: Davy Crockett's Almanacs, published between 1835 and 1856, have been held as a prime example of nineteenth-century Anglo-American folklore. While authors have commented on their comic qualities and racist content, what has been lacking is a rhetorical analysis, as suggested by Folklorist Stephen Gencarella, which would examine the ways in which "folklore is not something that a folk does, rather… something which constitutes a folk." This paper analyzes the almanac stories dealing with native peoples in order to understand the political and ideological discourse that was propagated by these publications. Rather than genuine folk-stories faithfully recorded by publishers, these almanacs were creations of popular culture, distributed to a wide audience and composed with specific economic and nationalistic goals. Their purpose, in addition to generating profit, was to serve as a form of cultural hegemony for their urban middleclass readership by creating a literary fantasy that had broad appeal among Anglo-Americans and might be considered an early form of white American nationalism. Unlike the historical David Crockett, whose relations with native peoples were more ambivalent, the fictional Crockett of the Almanacs was an unapologetic nativist and terrorizer who sought nothing less than the white racial domination of North America. PART OF SESSION 2C. INDIAN WARS: Comment: J. William T. Youngs, Eastern Washington UniversityChair: Roger Wiblin, Brigham Young University-Idaho Brant Gorham, University of Idaho, undergraduate student"We were Like Deer, They were Like Grizzly Bears: How the United States Government Stole Nez Perce Land and along with it Tribal Culture and Sovereignty" Dameon Hansen, Idaho State University, graduate student"Evolution of the Mexican American Border: How the Victorio Campaign in 1880 Changed Mexican American Border Management" Darren L. Letendre, Portland State University, undergraduate student"A 'Superlicious' Feast: A Rhetorical Analysis of Davy Crockett's Almanacs as an Early Form of White National Identity"

The article is devoted to the literary publications of the Ukrainophiles, who made attempts to gain a foothold in the Russian printed space in the middle of the 19th century. At that time, there was an activation of the proto-national movement, which sang the Little Russian identity in the heterogeneous southwestern region of the Russian Empire. Ukrainian publications have evolved from literary collections and extended almanacs to the first thick magazine "Osnova", which captures certain stages in the formation of Ukrainophilism. The article pays attention to the idea of creating a new model of Little Russian journal, which the Ukrainian ethnographer P.A. Kulish tried to implement. However, this idea had to be shelved due to the negative consequences of the exposure of the Cyril and Methodius Society. The Kharkov Romantic School appeared in literary collections as a local manifestation of provincial ethnography, an elegiac curiosity of the local intellectual elite. The capital magazine "Osnova" appeared a decade and a half later thanks to the efforts of a new galaxy of Ukrainian actors who were ahead of their time, formulated a position and presented it to the expert community. During the publication, the authors of the bilingual "Osnova" encountered a number of difficulties that predetermined the short life of the publication. Despite the accusations of national separatism, the Ukrainophiles raised the problem of teaching peoples in their native language, spread Hromadov's practices and achieved indirect recognition of the literary status of the Little Russian language, which in total makes it possible to identify Ukrainophilism of the early 1860s as a national movement. The use of Hrokh's typology of nationalisms helps to more accurately identify the stage of development of the Little Russian national idea.