This article reads Hollinghurst’s The Folding Star through a synthesis of Freud’s theories of transference and the death drive and Jean Laplanche’s theory of infantile masochism. My reading traces the role of masochism in the formation of the gay male subject and in this way contributes towards an understanding of the repressed masochism which is central to psychic life, and more specifically to an understanding of its role within masculinity and gay masculinities. Through this reading I attempt to shed light on the problems of such an identity both for the subject and for a relationality at work within Hollinghurst’s novel which is consistently dependent upon a melancholic preservation of heterosexual masculinity.
Masochism in Alan Hollinghurst's "The Folding Star"
This reading of Hergé's Tintin au Tibet uses the notions of 'the daydream' and 'the haunting idea' in order to approach the text not at the level of its plot, but at that of the imaginary that underlies it, whose presence is betrayed through two series of obsessive reiterations and wordplays around the name of Tchang, the lost object of Tintin's quest. A digression via Lewis Carroll's Through the Looking Glass establishes it as an important intertext, prefiguring Hergé's album in a number of ways: the metaphorical function of the chess game and its close association with the state of dreaming or daydreaming, and the way in which the use of language, particularly the proper name, becomes analogous to dreamwork as words exceed their literal meaning and slide along the signifying chain, destabilising meaning and identity. The article then focuses on Tintin au Tibet, demonstrating the key importance of the famous large panel on the second page, in which the word 'Tchang', cried out by Tintin on waking, is substituted by Hergé for any images of the dream itself. The reverberation of the word, and of words resembling it, is tracked through the remainder of the text, along with a more generalised problematic around proper names and a compulsive tendency to repetition, symptoms of an unconscious grappling with the elusiveness and fluctuating nature of self and other, ontological questions that linger after narrative resolution has been achieved.
Queering the One Direction Fangirl
Hannah McCann and Clare Southerton
Like other fangirls, fans of former boyband One Direction (“Directioners”) have often been represented in media discourse as obsessive and hysterical, with fan behaviour interpreted as longing for heterosexual intimacy with band members. Subverting this heteronormative framing, a group of Directioners known as “Larries” have built a sub-fandom around imagining a relationship (“ship”) between two of the band members, Harry Styles and Louis Tomlinson. Representation of the Larry fandom has gone beyond pathologizing fangirls to framing their shipping practice in terms of “fake news.” The conspiracy theory panic around Larries misses the complex ways that subtext and queer reading are mobilized within the fandom to invoke feelings of queer intimacy and belonging. Drawing on a digital ethnography conducted on Twitter with Larries, we argue that these fans engage in queer reading strategies to explicitly imagine and interrupt dominant heterosexual narratives, and thus queer the figure of the fangirl.
This article tries to elucidate Gabriel’s story ‘Steps’ to some extent. Here, as elsewhere, the narrator’s deliberate failure to clearly separate actual from imaginary facts and incidents causes problems of understanding. Initially, we are told that the protagonist has long been living in Paris. A little later, however, we hear that he has moved to Wales with his second wife. So where does the man live? While other stories remain ambiguous throughout, ‘Steps’ seems less impenetrable. The protagonist, we learn, often indulged fantasies when he went for his strolls in Paris and is quoted as saying ‘Going up and down steps lets the mind float free’. When at the end of the story the narrative suddenly shifts to the present tense – ‘…he climbs the steps of the rue St. Julien’ – this seems to suggest that most of the story represents aspects of the protagonist’s ‘alternative lives’, as envisaged during his walks.
Michael Cunningham’s most recent novel, Specimen Days, was bound to be compared to his previous work, The Hours. Reviewers and readers alike could easily identify the numerous similarities between the two texts: both novels were made up of three narratives set at different historical periods but with very similar if not related characters and themes, and a major literary figure haunting their background – Virginia Woolf in The Hours and Walt Whitman in Specimen Days. Lucas, Catherine, and Simon are the three main characters of Cunningham’s latest novel, caught up in similar relationships across three different stories of death and rebirth, trauma and recovery, sacrifice and transcendence.Ahistorical fiction, a police crime thriller, and a science fiction text, the three stories are all set in New York, tied together with recurring symbols and motifs: a white porcelain bowl, a music box, a white horse, the date 21 June, the angel statue at Central Park’s Bethesda Fountain. For a novel that took its creator eight years to complete, Specimen Days seemed to some critics to be short of inspiration. Not only was the novel repeating themes, images, and characters within its own three novellas, but it was also repeating patterns from Cunningham’s previous book.
Dracula, Penny Dreadful, and the Logic of Repetition
-American cultural memory. What the article will focus on primarily are the narrative strategies adopted by the series in order to enhance viewer familiarity in a media landscape dominated by a twin logic of repetition 1 and convergence 2 – strategies that, it will
always (far from it) perceived as such, nor correctly interpreted. When the instance of braiding is a matter of repetition of an image or a motif, it can technically be described as a case of self-quotation. The operations of breakdown and layout are
Marginality, disengagement, and the doing of nothing
Martin Demant Frederiksen
in a sphere of disengaged repetition where viewing the future as something that “doesn’t matter anyway” becomes a way of relating to boredom in the present in an inactive manner, thus turning the doing of nothing into a norm and negating the
Leslie C. Moore
In both Qur'anic and public schools in Maroua, Cameroon, the development of competence in a second language is fundamental, and rote learning is the primary mode of teaching and learning in both types of schooling. Through the lens of language socialization theory, I have examined rote learning as it is practiced in Maroua schools and reframed it as a tradition of learning and teaching I call 'guided repetition'. In this article I discuss similarities and differences in how and why guided repetition is done, linking interactional patterns with the second-language competencies and the ways of being that children are expected or hoped to develop through Qur'anic and public schooling. While the use of guided repetition in both types of schooling is rooted in very similar goals for and ideologies of second-language acquisition, it is accomplished in culturally distinct ways to socialize novices into 'traditional' and 'modern' subjectivities.
The Temporalities of Ethnographic Fieldwork
Anthropologists working in a culturally unfamiliar field site carry out an experiment in time by interacting with people who do not share a common cultural past with them. Their real time interaction will therefore engender miscommunications and interpretative breakdowns. The 'invisibility' of temporal patterns results from the tendency of human consciousness to focus on difference and forget repetition. This article argues that the methodological intervention of ethnographic fieldwork is to transform repetition into difference by participating in events over a period of time. Building on the premise that anthropologists and their collaborators often act from different temporal orientations or 'timescapes', the article suggests that similar differences develop within societies between actors in different life situations and representing different cultural interests and traditions. Only through the long-term study of a particular group of people can the complexity and dynamics of different timescapes be discerned.