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Ordinary objects in Woolf and Beckett 135 6 Trauma and ordinary objects in Virginia Woolf and Samuel Beckett Yoshiki Tajiri Introduction: trauma and everyday life While trauma studies and everyday life studies may be deemed two of the most salient trends in literary studies since the 2000s, they do not often seem to intersect with each other.1 Current trauma studies began to flourish in the mid-1990s mainly through deconstructionists’ attempts to re-engage with history, though the notion of trauma itself was elaborated in psychiatry and psychoanalysis from
. The sacred The notion of the sacred is the core around which Peignot's writing, and indeed the practice of her life, takes shape. Her conception of the sacred is singular, drawn both from anthropological research and from surrealist ideas of the marvellous, but above all from the experience of her own life. Her main notes on the theme comprise a short text she wrote in response to ‘The Sacred in Everyday Life’, the article Michel Leiris wrote as his contribution to the founding of the College of Sociology in 1936, although consideration of the
rural to urban society and the decline in the importance of the Catholic Church in everyday life. McGahern reveals what it was like to make love and have sex in Ireland during the shift from a Catholic culture of selfdenial to a modern, urban, cosmopolitan culture of self-fulfilment and self-indulgence. love and sex 111 It is possible to think of McGahern as one of the major chroniclers of cultural change in twentieth-century Ireland. However, while he accepted this description of himself, he emphasised that he was not trying to give an objective, detached
13 Character, community and critical nostalgia: Love and Summer Heidi Hansson William Trevor’s novel Love and Summer (2009) is a lyrical, evocative story of the emotional turbulence that lies underneath the surface of everyday life in a small Irish town in the 1950s. Initially, the reader is told that ‘Nothing happened in Rathmoye, its people said’, only to be informed immediately afterwards that the fact that ‘nothing happened was an exaggeration too’ (3).1 The tension between the inner turmoil of the characters and a paralysed environment where nothing seems
Colonial linguistic studies are complex and intriguing textual sources that reveal much about everyday life and knowledge production under frontier conditions. Halfway through her Kamilaroi vocabulary, the Irish-Australian poet Eliza Hamilton Dunlop recorded the phrase: ‘Yalla murrethoo gwalda[.] moorguia binna / Speak in your own language[.] I want to learn as I am stupid.’ 1 Dunlop’s self-positioning is clearly designed to put her Indigenous teachers at ease, setting the terms for her instruction. Yet as the phrase suggests, for Europeans in the Australian
from everyday life, a state in which one might expect to encounter the extraordinary. A reader of the Harley manuscript thus might be prompted to read Mandeville as a book of self-transformation, and to pay further attention to that strand of it that calls for reform. This focus on pilgrimage is an interpretive choice, one not taken, for example, by the British Library
real-world contexts. While there was certainly specialization of use between the long seax and the common seax, as well as differentiation of blade type, there was much overlap as well. As David A. Gale explains, the ‘long seaxes have obvious uses as swords’; however, ‘the seax must have played a very secondary role as a weapon’, and ‘in everyday life on the farm and in the ordinary household, the ubiquitous domestic knife was used for eating, skinning, whittling, etc.’. 40 Underwood notes that the majority of
although a very common feeling, sadness is also under-theorised in literary criticism. The quietness of sadness can also be framed by Kathleen Stewart's conception of ‘ordinary affects’. Stewart examines those ‘varied, surging capacities’ of affect ‘that give everyday life the quality of a continual motion of relations, scenes, contingencies, and emergencies’ (1–2). Affect is often ordinary because it just ‘happen[s]’ in ‘impulses, sensations, daydreams, encounters, and habits of relating […] in modes of attention, attachment, and agency, and in
focuses especially on the speaker’s identity as anhaga , beautifully illustrates the points of intersection across these solutions through two charts of ‘inputs’. 43 The effect is to emphasize the irony we see even within the speaker’s persona—the warrior described in (almost excessively) heroic terms, who nonetheless feels the fear, dread, and resignation that is typically left out of heroic verse. At every level, Anhaga forces us to consider the heroic military ideal in the context of everyday life and to take into account
. Similarly, in discussing new converts to Christianity who continued to trace their ancestry back to Woden, Toni Mount asserts that ‘the new converts must have hedged their bets’, Everyday Life in Medieval London: From the Anglo-Saxons to the Tudors (Gloucestershire: Amberley Publishing, 2014) , p. 32. And in noting the persistence of pre-Christian burial practice into the Christian era, Logan Thompson states that ‘pagan warriors, who had only recently converted to Christianity, may have considered it advisable to hedge