Literary Campaign Research Articles

АБАЙ ПОЭЗИЯСЫНДАҒЫ «МӘҢГІЛІК БЕЙНЕНІ» ТЕЗАУРУСТЫҚ ТАЛДАУ

The article considers the «eternal image» in Abay’s poetry by the method of thesaurus analysis, based on the comparative method. Thesaurus analysis is especially important in the system of linguistic analysis. Although the terms “dictionary” and “thesaurus” are similar, the fact that the thesaurus has a wider range of meanings is confirmed by the findings of the researchers. It is known that the thesaurus analysis method is of particular importance in modern humanities. From this perspective, the features of thesaurus analysis in literary studies are systematized and the issue of “eternal image” is raised within the framework of this concept. There are special characteristics of “eternal images” such as capacity, high spiritual value, polyvalence, and wide dissemination, and in analyzing Abay’s poem “Yeskendir” (Alexander) attention is paid to these features. Comparative analysis is done on the plots of Yeskendir in eastern and western literature. In Abay’s poetry Alexander is a model of an eternal image, and in presenting his nature the poet’s position is shown. The content of the article also includes the fact that the story of Alexander the Great in the Holy Quran formed the basis of folklore and literary works and the personification of this “eternal image” in the historical and literary tradition. The analysis of the main character in the poems of Ferdowsi, Nizami, Zhami, Navoi and in the “Novel about Alexander” popular in Europe is presented and concluded. Although Yeskendir’s historical campaigns around the world eventually went into the depths of history, his glorious life continued in folklore and literature. The famous hero’s “literary campaign” to oriental literature was considered in the space of the eastern classical poets and Abay’s works. The analysis reveals that the plot lines, dating back to folklore heritage and sacred books, were reproduced in the works of great poets in a unique way. The scholars, who claim that the historical Alexander the Great and the legend hero Yeskendir Zulkarnaiyn are two different people in history, cannot provide any concrete evidence to support this point of view. The plots about Yeskendir that became the basis for the works of great artists unite these “two” Alexanders as one person. Considering that one of the main characteristics of eternal images is polyvalence, it was concluded that Yeskendir can be recognized as a composite image of a warrior and a victorious commander, who ruled the country. The contradictory nature of the “eternal image” in Abay’s poem “Yeskendir” and the reproduction of the legendary plot by the great poet in a new perspective is shown on the basis of thesaurus analysis.

Gauging the Propagandist’s Talents

Shortly after the outbreak of World War One, Charles Masterman was appointed by Prime Minister Asquith to oversee a covert literary propaganda campaign in support of the British war effort. Although William Le Queux had been one of the most prominent British anti-German writers during the prewar years, he was not recruited for this governmental endeavour that included many of the nation’s best-known writers. Nonetheless, he continued on his own to publish anti-German propaganda throughout the war. These two articles assess Le Queux’s national security-oriented writings within that broader context, and they offer a methodology for gauging the potential efficacy of such texts based on recent developments in the field of risk-perception studies. Part One (published in Part I of this issue) provides a historical and methodological foundation for both articles and assesses a number of Le Queux’s pre-1914 works. Part Two examines Le Queux’s career and writings from 1914 through to his death in 1927.

Gauging the Propagandist’s Talents

Shortly after the outbreak of World War One, Charles Masterman was appointed by Prime Minister Asquith to oversee a covert literary propaganda campaign in support of the British war effort. Although William Le Queux had been one of the most prominent British anti-German writers during the prewar years, he was not recruited for this governmental endeavour that included many of the nation’s best-known writers. Nonetheless, he continued on his own to publish anti-German propaganda throughout the war. These two articles assess Le Queux’s national security-oriented writings within that broader context, and they offer a methodology for gauging the potential efficacy of such texts based on recent developments in the field of risk-perception studies. Part One provides a historical and methodological foundation for both articles and assesses a number of Le Queux’s pre-1914 works. Part Two (published in Part II of this issue) examines Le Queux’s career and writings from 1914 through to his death in 1927.

Pirates and Publicity: The Making and Unmaking of Early Modern Pirates in English and Scottish Popular Print

This essay contrasts scholarship on printed authority within buccaneer ethnographies, contemporary apologetics for colonial enterprise, and the role of publicity in the delineation of piracy within print to ask: ‘when is a pirate not a pirate?’. Beginning with the ethnographies relating to the buccaneers’ crossing of the Isthmus of Darien during the ‘Pacific Adventure’ (1679–1682), this paper describes how the buccaneers escaped prosecution through their literary materials and became socially rehabilitated as credible explorers. Drawing on materials which highlight the diverse readings of piracy within the different ‘news-cultures’ and maritime traditions which existed in the Atlantic archipelago, this paper develops an argument for a ‘popular’ conception and interpretation of piracy within publicity and periodical print which reflects its utility within competing political and maritime enterprises. Using contrasting examples of the negotiation and renegotiation of what constituted ‘piracy’ within the promotion of the attempted colonisation of the Isthmus of Darien by the Company of Scotland (1696–1700), and the literary campaign which surrounded the trial of the crew of the Worcester for piracy in 1705, this essay argues for the role of ‘public opinion’ and popular print culture in the making and unmaking of pirates in early modern anglophone print.

Early defenders of women’s intellectual rights: Wollstonecraft’s and Rokeya’s strategies to promote female education

ABSTRACTGiven that social constructions and deeply embedded cultural misapprehensions about gender, together with conventional views of female intellectual ability, denied women entry into institutional education, Wollstonecraft and Rokeya mounted a literary campaign to promote female education in their respective societies. They argued that female education would not only advance the cause of women, it would also be conducive to the interests of men as well as the wider society. Given these cultural backgrounds, this article examines the traditional notion of gendered intellect within their respective cultural contexts, discusses their arguments against cultural mythologies of women’s cerebral capabilities, and makes an in-depth analysis of their strategies for, and philosophy of, female education. It analyses social restrictions on women’s education and pits them against Rokeya’s and Wollstonecraft’s ideas that envisage equal educational opportunities for both genders.

Poetry for Parliament: The Women’s Peace Write Campaign

Poetry for Parliament: The Women’s Peace Write Campaign Andrea Beverley (bio) In January 1985, a call went out for Canadian women writers to stand up for world peace and nuclear disarmament by sending literature to the government. Called the Women’s Peace Write / Rites des femmes pour la paix, the campaign was rooted in the conviction that women writers should mobilize their craft in opposition to nuclear weapons. Not long before, in 1983, Margaret Laurence, whose name is perhaps the first to spring to mind when considering connections between Canadian literature and anti-nuclear mobilization of this era, expressed a similar conviction (Gerry 218, 224–28; Stovel 325–27). In “My Final Hour,” Laurence unequivocally states, “the question of disarmament is the most pressing practical, moral, and spiritual issue of our times” (189). She goes on: “I believe that as a writer … as an artist, if you will … I have a responsibility, a moral responsibility, to work against the nuclear arms race” (195). For the contributors to the Women’s Peace Write, acting on this “moral responsibility” took the form of a concerted effort to send pro-peace literature in the mail weekly to all Members of Parliament while the House of Commons was in session over the course of an entire year. My essay aims to describe how this campaign came to be and to provide some literary analysis of its contents. How did this activist project emerge? What are the features of its literary corpus? [End Page 53] What kinds of teachings and consciousness raising did it aim to offer to its imagined audience, the Members of Parliament serving under Brian Mulroney? I learned of the existence of the Women’s Peace Write when I came across a copy of the assembled texts in the Women and Words archive at Simon Fraser University’s Special Collections and Rare Books Library.1 I visited the archive with two undergraduate student research assistants who worked with me to comb through the many boxes that comprise the Women and Words fonds. Especially because the Finding Aid does not include item-level cataloguing of the boxes’ contents, there was the potential for surprise and discovery as we opened file folders, perused photograph negatives, scanned the headlines of old newspaper clippings, and even listened to some audio recordings. When I happened upon the texts of the Women’s Peace Write campaign, I was immediately intrigued. Although this was only a couple years ago, at the time, nuclear bombs were not making headlines as they are now. Compiled over thirty years ago, the Peace Write texts imagine nuclear threat in a late Cold War context; today, nuclear weapons come up in relation to Germany, Turkey, North Korea, China, Russia, Israel, Iran, and the United States. One can imagine that a similar literary campaign launched in our current political climate would have a multi-pronged pedagogical and outreach strategy, including a robust promotional media component, and thus be much more visible in the public sphere than was the Women’s Peace Write. Although the Peace Write organizers did plan some media coverage of their project, it was not, to my knowledge, particularly well known. Some of its texts were previously or subsequently published, as I describe in more detail below. But otherwise, its existence as an anthological text is mostly archival.2 Although it is no doubt remembered by contributors and others who were aware of it at the time—and possibly even by some mps or House staffers—I had not heard of it in Canadian scholarly circles before coming across it in a box. Printed on eight-by-eleven-inch paper, the texts are held together by a black spiral binding and a blue card stock paper cover. [End Page 54] Descriptors on the cover label the document “Women’s Peace Write / Rite des femmes pour la paix” subtitled “une campagne de textes pour les députés” and “a writing campaign to Members of Parliament.” Along with the mailing address for the West Coast Women and Words Society, the front cover also describes the document as “a calendar of selections for the weeks the House is in session, June...

The Rise of Liberal Religion: Book Culture and American Spirituality in the Twentieth Century. By Matthew S. Hedstrom. New York: Oxford University Press, 2013. x + 278 pp. $55.00 cloth.

(ProQuest: ... denotes non-US-ASCII text omitted.)The Rise of Liberal Religion: Book Culture and American Spirituality in Twentieth Century . By Matthew S. Hedstrom . New York : Oxford University Press , 2013. x + 278 pp. $55.00 cloth.Book Reviews and NotesMatthew Hedstrom contributes to a growing body of recent work on American religious liberalism with his analysis of American Protestant book culture from 1920s through end of World War II. Focusing upon a range of literary campaigns conducted by liberal Protestant book clubs, and joined during World War II by joint publishing campaigns with Catholics and Jews, Hedstrom shows how an emerging book culture crafted a distinctive form of American popular religion that was geared toward a white, middle-class cultural center (what author refers to as middlebrow culture). He shows how desire of liberal Protestant leaders to forge a concerted campaign to promote religious literacy through books opened readers to a wider embrace of religious pluralism by middle of twentieth century. Increasingly this pluralism was defined not in terms of theological doctrines and beliefs. Rather the most critical of these new religious developments for twentieth-century religious liberalism were a renewed and transformed emphasis on mystical practice and experience, healing ministry known as mind cure, and rise of modern psychology (15). Ultimately, this religious quest through books opened new vistas of spirituality in latter half of twentieth century.An assistant professor of American Studies at University of Virginia, Hedstrom builds upon a spate of recent scholarship arguing that liberal Protestants were far more influential in shaping religious and cultural worldviews than often given credit. Building upon arguments from Leigh Eric Schmidt's Restless Souls (San Francisco: HarperCollins, 2005), Hedstrom follows religious liberalism's impact beyond parameters of churches and denominations. Beginning with an examination of religious book clubs in 1920s, he discusses how these liberal Protestant endeavors lived in tension between a wish to preserve an older Protestant culture of privilege and a desire to capitalize upon a growing consumer demand for reading. Influenced by insights on religious experience articulated in early twentieth century by figures such as Rufus Jones and William James, emerging movement of book publishers promoted religious literacy while increasingly exposing Americans to intellectual currents that moved beyond exclusive domain of American Protestantism. While these initial efforts in 1920s and 1930s were often rooted in a hope to promote a vision of America as a Protestant Christian nation, increasingly these book clubs exposed readers to a wide range of religious traditions. This pattern is especially evident in author's discussion of Eugene Exman. The longtime religion editor at Harper & Brothers (including serving as Harry Emerson Fosdick's editor), Exman's expanding interest in Eastern religion helped foster a spate of works that both promoted core values of liberal Protestantism while also fostering a growing interfaith consciousness.By time of World War II, these earlier Protestant reading clubs joined forces with Catholic and Jewish publishing interests to promote reading in both American military and on home front. These wartime ecumenical-interfaith campaigns helped forge a distinctive vision of American religion (what would become commonly known in 1950s as the Judeo-Christian heritage). …

Engendering Contempt for Collaborators: Anti-Hanjian Discourse Following the Sino-Japanese War of 1937–1945

During the Sino-Japanese War of 1937–1945, the Nationalist government in China launched vigorous anti-collaborator movements. It condemned collaborators as hanjian, or “traitors to the Han Chinese,” and organized legal, social, and literary campaigns against them. This article examines the interplay between gender and the crime of collaboration in the context of the Nationalist government’s post-war struggles, public voyeurism, and changing literary trends. Anti-hanjian literature targeted “female collaborators” as a particular category, exposing their relationships with male collaborators and fabricating details of their private lives. Tabloids and popular pamphlets deployed hearsay and rumors to confirm political disloyalty and personal decadence of collaborators, male or female. In this way, issues such as family and sexuality were written into the discourse on war and collaboration. Many anti-hanjian strategies and vocabularies were inherited and taken up during later campaigns organized by the Chinese Communist party.

In a Silent Way: Asceticism and Literature in the Rehabilitation of Gregory of Nazianzus

Gregory of Nazianzus's forty-day silence during the Easter season of 382 stands as a remarkable act of ascetic innovation. It did not occur, however, in a vacuum. This article argues that Gregory contrived the novel practice, and advertised it in five poems and twelve letters, as a complement to the collection of poems, letters, and orations that he composed in the wake of his departure from Constantinople in June 381. The ascetic practice of silence worked in concert with this literary campaign to reestablish Gregory's ecclesiastical authority, something that many of his contemporaries questioned after a tumultuous tenure in the imperial capital. The concrete goal of this literary and ascetic combination, then, was to rehabilitate Gregory's reputation and allow him to re-occupy the Nazianzan episcopacy, which he accomplished on Easter Sunday 382, the very day that he quit his silence. In sum, I argue that Gregory's silence shows how asceticism, church politics, and self-presentation could converge in the late fourth century.

The New Man in Cuba: Culture and Identity in the Revolution (review)

Reviewed by: The New Man in Cuba: Culture and Identity in the Revolution José Manuel García The New Man in Cuba: Culture and Identity in the Revolution. University Press of Florida, 2007. Edited by Ana Serra. The New Man in Cuba by Ana Serra is a very well researched and detailed study that examines the politics of Cuban culture and the need of many Cuban authors, artists, and other intellectuals to create the concept of a "New Man." The "New Man" meaning a new revolutionary spirit that has emerged from the revolution. This book which is subtitled, Culture and Identity in the Revolution, consist of 210 pages and begins with a preface and an introduction organized around 5 chapters as well as an epilogue that examines different aspects behind the ideal of the "New Man" and how it became a reality for many Cuban intellectuals during the first decade of the revolution. The well detailed preface and the introduction explain how this project began as a personal and intellectual quest and eventually became part of a doctoral dissertation coming to fruition in this highly sophisticated and well researched book. The introduction that follows the preface is a summary of the Cuban Revolution that began in 1959 and still continues today. The epilogue is a retrospective look at the "New Man" that focuses on the possible reasons as to why this ideal never became a reality. According to Serra, a new concept and ideal of "Cubanness" materialized after 1959 that Che Guevara identified and later coined as the "New Man." In an attempt to understand this concept, Serra's book focuses mostly on many of the political speeches and novels that perpetuated this new identity during the most important and defining years after Fidel Castro's arrival to power. Ana Serra's text focuses on some of the most important works of the revolution including Volunteer Teacher (1962), Memories of Underdevelopment (1965), The Children Say Goodbye (1968), Sacchario (1970), and The Last Woman and the Next Combat (1971). In the first chapter of the book the author concentrates on the literary campaign of 1961. This campaign constituted the most important event of what could be considered a Cultural Revolution. Serra examines a variety of documents ranging from simple images to speeches and other forms of testimonial art that demonstrate the complex process that characterized this particular aspect of the revolution, especially in regards to the relationship that existed between the literacy workers and the students themselves. Ana Serra states that some of the biggest challenges of the revolution occurred when the volunteer teachers tried to embody many of the peasant's values such as simplicity, honesty and strength. This reality as Serra explains can be traced to the relationship between the guerrilla fighter and the image of the peasants seen in books such as Che Guevara's Pasajes de la guerra revolucionaria. A similar example according to Serra can be seen in Daura Olema's novel Maestra [End Page 280] voluntaria. This novel that became the winner of of the Casa de las América's prize in 1962 attempts to create the image of the "New Man" in the form of a Literacy Campaign volunteer who tries to teach the revolutionary values to the peasants and at the same time wants to genuinely improve on his revolutionary potential. The second chapter of Serra's book examines the relationship that takes place between the Cuban intellectuals and the new revolutionary government. In this instance Serra's book focuses on the 1967 book Memorias del subdesarrollo of Edmundo Desnoes. Many of the changes that took place as a result of the new government involvement are the centerpiece of this chapter. Some of these changes include the nationalization of most printing presses, the systematic control of most media venues and most importantly, the creation of new cultural institutions with specific policies geared to safeguard the Revolution. However, according to Serra no other document, as previously mentioned, is more symbolic of what was happening in Cuba than Memorias del subdesarrollo. This particular text examined by Serra rectifies some of the previous works of Desnoes and attempts to demonstrate in a literary form many...

Ishelhin1 women transmitters of Islamic knowledge and culture in Southwestern Morocco

The Qur'an and Prophetic Traditions (hadith) portray the pursuit of knowledge as a pious endeavour incumbent upon all Muslims, men and women. In various parts of the non-Arabic speaking Muslim world, didactic poetry composed in local vernaculars facilitated the proliferation of knowledge of Islamic dogma, rules of practice, history and lore among local illiterate inhabitants. Especially among women, educational chanting sessions for the internalisation of this didactic poetry were frequently transformed into communal gatherings for ritual worship, in which education constituted a significant component. Among Ishelhin (Berber) women afternoon ritual gatherings, in which centuries-old Tashelhit didactic poetry is still chanted, are held throughout the Souss region of southwestern Morocco today. Tracing the roots of these educational ritual events back to an Ishelhin religious literary tradition and educational campaign that lasted from the sixteenth to the twentieth century, this article contributes to the resurrection of the significance of women's often neglected participation in the transmission of Islamic knowledge and culture.

The Eirenicon and the ‘Primitive Episcopacy’ of James Ussher: An Irish Panacea For Britannia's Ailment

James Ussher, Primate of the Church of Ireland (as Archbishop of Armagh), arrived in England in the early 1640s, a time when the country was in political turmoil. Scots and significant sections of English society were campaigning for the abolition of the episcopacy. During this turmoil Ussher proposed a scheme of limited episcopacy that came to be known by the keyword: the Eirenicon. This scheme offered to keep the bishops but in a form that made them answerable to a team of Presbyters. The Eirenicon failed and Ussher embarked on a literary campaign that defended the divine institution of episcopacy. This move has long been regarded as a U-turn. This paper will argue that rather than there being a change of mind, the Eirenicon and the pro-episcopal writings of Ussher should be seen as a whole, offering a compromise form of ‘primitive episcopacy’.

To Promote, Defend, and Redeem: The Catholic Literary Revival and the Cultural Transformation of American Catholicism, 1920-1960.

Series Foreword by Henry W. Bowden Introduction Origins and Development, 1920-1935 The 1920s: A Time of Troubles Francis X. Talbot and the Catholic Literary Emergence A Revival Is Organized: Daniel A. Lord and the Sodality Literary Campaign The Revival as Reaction, I: Catholics against Modernity The Revival as Reaction, II: Newman, Chesterton, and Babbitt, Catholic Revivalists The Search for the Great American Catholic Novel, I: Catholic Fiction to 1935 Transformation, 1935-1955 The Transformation of the Catholic Literary Revival in the American Catholic College During the 1930s and 1940s Frank O'Malley: Thinker, Critic, Revivalist Yes, We Have No Bernanos. The Search for the Great American Catholic Novel, II: Catholic Fiction During the Era of Transformation Dissolution, the 1950s and After Ought There to Be a Catholic Criticism? The 1950s and the End of the Revival Bibliography Index

The Vernaculars, 1835-1839: A Third Medium for Indian Education

In 1835 a decision was made to use government educational funds in British India solely for the promotion of education in the English language. Macaulay's famous eulogy of the English tongue proved decisive in defeating the sponsors of the classical Indian languages. It is not generally recognized that the vernacular languages were then advanced as a third possibility. From 1835 to 1839 William Adam, Brian Houghton Hodgson, Frederick Shore and William Campbell worked to rescind the decree favoring English. Their literary campaign included a defense of the vernaculars against the charge that they were unable to convey modern conoepts; and it included, too, the claim that greater numbers would be reached by this medium. Their efforts forced the Governor-General to review the whole question in 1839, and, although the earlier decision was upheld, vernacular education was later financed both in British India and in British Africa.

The Quest for Nationality: An American Literary Campaign.

The Quest for Nationality: An American Literary Campaign.

The Quest for Nationality: An American Literary Campaign

The Quest for Nationality: An American Literary Campaign

The Quest for Nationality: An American Literary Campaign.

The Quest for Nationality: An American Literary Campaign.

The Literary Campaign for Toleration of the Huguenots

After the Calas Case of 1762–64 the more severe of the anti-Protestant laws fell into disuse. Raids on the open-air religious meetings ceased; few if any clergy were executed; no laity were sent to the galleys; and no property apparently was seized. The Protestant pastors became bolder and, in the 1780's, Paul Rabaut and his son Rabaut Saint-Etienne, the two foremost of them all, lived without disguise and without molestation as they served their flock in the city of Nîmes. The pastor Frossard, whose name has passed down to us as the author of an able antislavery pamphlet, worked without harm in Lyons, where he was visited by Brissot in 1782. Court de Gebelin, son of the daring pastor Antoine Court and himself a pastor, lived openly in Paris from 1763 to 1784 without annoyance, became secretary of the celebrated Freemason's Lodge of the Nine Muses frequented by Voltaire and Franklin, and acquired some reputation as a writer and scholar. And when at length he died (in 1784) his funeral was unmolested, and Quesnay de SaintGermain, a councillor at the Parlement of Paris, and the pastor Rabaut Saint-Etienne addressed the assemblage. Even earlier, in 1748, Simon Louis de Ry, son of a Protestant refugee at Cassel, came to Paris and studied architecture. Either the government did not know or care who he was. Likewise his sister, married to a French Protestant refugee named Le Clerc, returned to Paris for a period of three months in 1773 without molestation. The Protestant physician Paul Bosc went to Paris in the 1750's and not only lived untroubled but even became a court physician, a member of the Academy of Sciences, and was sent on a government mission to England. He died a noted scientist in 1784. As a youth he had even been a Protestant pastor. What did that matter? Paris did not care. Paris throughout the eighteenth century was perhaps the safest place for a Protestant in France.