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submitted an application that included a synopsis of my idea for a TV series –the main character being a strong woman of colour working as a personal trainer at a gym –and it was accepted. This is how I ended up as one of the participants of the Fusion Programme of 2016. In this chapter, I examine the affective politics of the Fusion Programme, focusing on tensions between participant motivations and a film policy which, I argue, balanced conflicting frameworks: an outspoken effort to attain goals for gender equality, the desire to implement a perspective on diversity, a
structures of free indirect discourse The concept of free indirect discourse belongs to the discourse of linguistic narrative theory. 16 At its simplest, it signifies a means of representing direct speech through the syntactic mode of indirect speech. A third-person narrative voice mimics the voice of another participant or character, without allowing that participant to speak directly
appearance of the form in Older Scots literature. Sir Gilbert Hay’s mid-fifteenth-century romance The Buik of King Alexander the Conquerour (hereafter BKA ) contains an exemplary instance of the verse demande . Firstly, BKA establishes the terms of the courtly debate: the gallant ‘ȝoung Betis’ is chosen as the ‘King of Lufe’ from a mixed group of courtly participants. Upon his election, he ‘maid ane aith þat he sould, but reprufe, / Off all demandis gif richtwis iugment / Belangand lufe, treuly by his entent
. The first perspective calls us to keep in mind that philosophy and literature are activities or practices with both authors and readers as participants (or users). Philosophy was institutionalized, as a practice and as a discipline, with the birth of institutions such as the university in the Middle Ages and the profession of philosophy in the nineteenth century: indeed, whereas Descartes was a mathematician and Kant taught geography, with Hegel the figure of the professor began to crystallize in a definitive way, socially and politically. Recent decades have seen a
important role in the development of new plant species long before the modern era. 5 This bioarchaeological evidence of crop diversification is corroborated in the text commonly titled Æcerbot , a bilingual field remedy found in MS Cotton Caligula A.vii (ff. 176r–178r) and typically dated to the eleventh century. The remedy records verse to be recited in both English and Latin as well as instructions for an all-day ritual requiring multiple participants. Not only is this text the single surviving copy of this particular
suicide note were now compelling and genuine only to their participants and to anyone else would come off as banal and even somewhat cheesy or maudlin. (176, emphasis added) The narrative choice of the first-person to shape David Wallace's imaginative re-creation of ‘what must have driven’ this luminous guy to kill himself is the best (narrative) way of reducing the risk of triteness: present these reasons as they felt to Neal himself from within and parasitically project a
. In order to assess more carefully the widow’s charismatic manipulation of her audiences’ expectations, it is useful to consider Chaucer’s preachers. The Pardoner, whom Susan Gallick identifies as an especially problematic participant in The Canterbury Tales ’s storytelling competition, offers an interesting foil. 6 Gallick attributes the source of his relative lack of success among the pilgrims to his inability to understand fully the preacher–audience relationship. She observes, ‘he [the Pardoner] did not
alone. The public sphere of the mid-twentieth century was one in which this was no longer possible, he suggests, in part due to broadcast media's manipulation of the form of public debate. Habermas's story has been shown to be inadequate in several ways (not least in its historiographic and ideological neglect of counter-publics comprising women and working-class participants), but most work on the public sphere still operates as a response to Habermas in one way or another, whether contesting or affirming his account of its history and normative ideals
aesthetic antinomy Acting as a beast himself, and a pitiful one at that, the dreamer ensconces himself in a stump. The procession, shortly revealed to be that of Minerva, ‘Quene of Sapience’ (241) (Queen of Wisdom), is marked by the orderly, uniform, and dignified nature of its participants. The dreamer notices particularly their disciplined ranks and self-possession (209–10). This is the first hint of any kind of stability in the poem, and the figures that represent this self-possessed mien turn out to be
then makes her a welcome participant in affective devotion that transforms the Holy Land's geography and architecture. Her copious tears and noisy weeping (and calisthenics) are quotidian in this geographical space. In fact, I would argue that, amidst the other soundscapes in Jerusalem and the Holy Sepulchre, the louder and more Christian noise she performed in her devotion, the better for the Franciscan faction in Jerusalem. They were but one among many Christian, Jewish, and Islamic groups living and worshipping in the city – indeed, the Holy Sepulchre itself was