“与怪癖为伍”:伊迪丝·西特维尔的《十八世纪》

IF 0.2 2区 文学 0 LITERATURE
Katherine G. Charles
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引用次数: 0

摘要

在她的整个职业生涯中,现代主义作家伊迪丝·西特韦尔(Edith Sitwell)反复强调,古怪是一种重新获得的价值,它赋予了一系列以前被忽视的、经常不被分享的快乐。这些亲密的欲望被广泛地认为是在与化身和爱欲的不同接近中运作,但也与它们的历史时刻相脱离。为了追求古怪的概念,本文将酷儿研究发展起来的21世纪方法应用于西特维尔在《英国怪人》(1933)和《我生活在黑太阳下》(1937)中采用的再现策略,这两本反启蒙文本的内容和人物都来自波普和斯威夫特时代。书中认为,把怪癖重新作为创造力的标志而不是被抛弃的标签,可以让西特韦尔探索更广阔的快乐和情爱依恋模式,这些模式不受身体接触或异性恋的限制。在这样做的过程中,西特维尔将古怪发展为一个框架,与同行的神秘化相反,但却有角度要求未来的认可。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
“To Consort with Eccentricities”: Edith Sitwell’s Eighteenth Century
Across her career the modernist Edith Sitwell iterated eccentricity as a category of reclaimed value that sanctions an expansive array of previously overlooked and frequently unshared pleasures. These intimate appetites are broadly conceived as operating in variable proximity to embodiment and eros but also as enticingly out of joint with their historical moment. In pursuit of the concept of eccentricity, this essay applies twenty-first-century methods developed by queer studies to the representational strategies Sitwell undertook in English Eccentrics (1933) and I Live under a Black Sun (1937), two counter-Enlightenment texts that draw their found content and characters from the Age of Pope and Swift. It argues that reappropriating eccentricity as a badge of creativity rather than a label for dismissal allows Sitwell to explore more capacious models of pleasure and erotic attachment that are not circumscribed by physical contact or heteronormative consummation. In doing so, Sitwell develops eccentricity as a framework oppositionally defined by the mystification of its peers but angled to claim future recognition.
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来源期刊
CiteScore
0.60
自引率
0.00%
发文量
30
期刊介绍: MLQ focuses on change, both in literary practice and within the profession of literature itself. The journal is open to essays on literary change from the Middle Ages to the present and welcomes theoretical reflections on the relationship of literary change or historicism to feminism, ethnic studies, cultural materialism, discourse analysis, and all other forms of representation and cultural critique. Seeing texts as the depictions, agents, and vehicles of change, MLQ targets literature as a commanding and vital force.
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