共查询到20条相似文献，搜索用时 62 毫秒
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Edward Owens 《Cultural and Social History》2013,10(4):465-488
AbstractThis article presents a new analysis of representations of T. E. Lawrence to explore how the media created celebrity identities in interwar Britain. Examining his appearance in seventeen national newspapers and in newsreels between 1919 and 1935, it shows how earlier press depictions that borrowed from Lowell Thomas’s portrayal of him as the mythical ‘Lawrence of Arabia’ were disrupted by a nascent media-driven celebrity culture which aimed to uncover intimate details of the lives of the so-called ‘real’ people that were believed to exist behind the outward personae of the famous. By the late 1920s, the press’s attention had switched from Lawrence as an imperial adventurer to focus on the intensely private man who lay behind the public image of the ‘Blonde Bedouin’. This shift in emphasis denoted a significant change in the way celebrities were presented by the news media in interwar Britain. Journalists intensified their exposure of celebrities’ private lives to amplify the empathetic connection between the public and the famous at a time when new modes of self-fashioning were configured through expression in private, domestic life. This shift was also informed by growing anxieties regarding how public figures communicated their social authority to the new audiences of the interwar mass media, newspapers and newsreels exposing famous people’s private lives to generate emotional connections with members of the public which would strengthen concepts of social leadership and trust. 相似文献
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Beverly Lemire 《Cultural and Social History》2016,13(1):1-22
Trousers have a history. The British-imperial biography of this garment reveals the significance of ready-made clothing production for naval and merchant administrations with global reach. This history demonstrates the significance of male sartorial experiments in colonial settings. And it also confirms the rising importance of imperial and maritime cultures in shaping masculine ideals and habits of dress. Ultimately, middle ranked and elite male Britons came to rethink their allegiance to breeches and hose, a mnemonic of the ancien régime. Social cross-dressing ensued, with men of higher status adopting the garb of nautical working men, at a time when mariners were increasingly esteemed. The study of trousers opens new vantage points from which to assess the forces altering British masculinity, forces that also reshaped material norms. 相似文献
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William A. Howe 《Multicultural Perspectives》2013,15(2):110-112
This article adopts an existentialist lens to examine the phenomenon of entering conflict with other human beings and the potential effects of such engagement on identity. In particular, it explores a teacher's active engagement (or lack thereof) in conflict as a response to the humiliation or degradation of a student. The comfort of a secure current identity and the risk that conflict poses to such an identity is posited as both the catalyst and barrier to active engagement. The point of conflict presents the teacher with a choice between self-protection and courageous sacrifice. This article attempts to expose the under-workings of such a decision through the use of narrative, depicting a situation of potential conflict between teacher and student. 相似文献
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Yu Peicai 《中外文化交流(英文版)》2006,(9):30-31
In conjunction with the Year of Russia, a largest-scale exchange event that Russia has ever organized in China, the Chinese edition of ＂Beijing： My Childhood Hometown＂ will be released soon in China by Oriental Press. The author N. A. Speshnev is a renowned sinologist, translator and professor with the Department of Oriental Studies in St. Petersburg State University in Russia. 相似文献
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Peter J. A. Jones 《Cultural and Social History》2018,15(2):155-175
Humiliation and self-ridicule worked as surprisingly important tools of evangelical outreach in the first decades of the Franciscan Order (c.1210–50). According to early Franciscan texts such as the Assisi Compilation (c.1240s) and Jordan of Giano’s Chronica (c.1260), St Francis and his earliest followers sought to win supporters by stripping naked in public, mocking learned preachers and ludicrously imitating animals. Yet within a few decades of the founder’s death this type of humour had been erased from Franciscan texts. Chronicles now omitted references to Francis’s laughter, while humiliating behaviour came to be condemned by Franciscan preachers, chroniclers and theologians alike. From being a means of undermining dignity and reason, joking was now instead celebrated as a tool of upholding these very same values. Describing the nature of this shift, and contextualising it within the evolving institutional priorities of the Franciscans under the leadership of Bonaventure (d.1274), this article will complicate debates about the development of medieval humour, while also reflecting on laughter’s role as a means of resistance to the significant social and cultural upheavals of the 1200s. 相似文献
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《Cultural and Social History》2013,10(4):481-494
ABSTRACTJ.B. Priestley has often been seen as representative of a nostalgic Englishness which rejected the modern world and, in the process, embraced anti-Americanism. However, as this article suggests, Priestley had a more complicated relationship with both America and modernity than has been accepted. Focusing on the 1930s, it shows how Priestley travelled widely in the United States and came to admire the democratic and collective aspects of American culture, whilst also developing a critique of what he saw as the lack of individuality and creativity in other elements of the ‘mass' society, anticipating arguments he would develop after 1945. 相似文献
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《Cultural and Social History》2013,10(1):109-111
ABSTRACTDrawing on Paul Ricoeur's notion of narrative identity and on his observations concerning testimony in Memory, History, Forgetting, this article explores the operation of memory under two aspects, that of narrative identity and that of witness. This exercise involves some related discussion both of the history/memory problem and of the relationship between written and spoken traces in engaging the past. The methodological focus for the work is a written text of an unusual kind, comprising an extensive and detailed eyewitness account written, forgotten and re-discovered by the same individual – Lionel Curtis – after an intervening period of half a century. 相似文献
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Timothy Barney 《Popular Communication》2015,13(4):288-309
Annually, the Delegation of the European Union (EU) in Washington, D.C., holds an embassy open house day for its 27 member nations to celebrate European culture and educate tourists on the functions of EU politics and international relations. Amidst an ongoing debt crisis and a continuing exploration of its identity as a supranational entity, “Embassy Day” affords an opportunity to see the EU as a spatial network uneasily caught in the tensions between the often nostalgic nationalism of its constituent countries and the future-oriented technocratic transnationalism of its composite alliance. By analyzing the cultural artifacts of Embassy Day from its handouts, maps, speeches, architecture, and performances, I treat Embassy Day as a “rhetorical experience” and the EU embassies as a transnational network imposed over the city space of Washington, D.C. In the process, I argue that the very fragmented nature of the open house’s complex simulation of Europe mirrors the fragmented nature of European identity itself, and thus displays the anxiety around how the EU places itself and its power vis-à-vis the global community. 相似文献
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Kevin James Lewis 《Al-Masaq: Islam & the Medieval Mediterranean》2015,27(2):119-152
The widespread use of Arabic in the “crusader” county of Tripoli was an obstacle between the Latin Christian Franks and their indigenous subjects. The concept of diglossia – the co-existence of divergent high and low registers within a single language – is an important but under-appreciated consideration. Arabic's marked diglossia militates against simplistic generalisations that the Franks either did or did not learn Arabic. The Romance-speaking, Latin-writing conquerors of the county of Tripoli failed to learn formal written Arabic to any appreciable degree. They did, however, learn informal spoken Arabic with more success. The Franks recognised the importance and utility of Arabic, so felt obliged to employ intermediaries – usually local Christians – to speak and write on their behalf. Some Arabic vocabulary entered the Frankish lexicon, but the consciously Latinising style of clerical authors often obscured this. Most surviving written sources from the Latin East are misleading at best, and sometimes deliberately so. 相似文献