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In her profound social and intellectual engagement with American Utopianism, from its historical origins through such contemporary manifestations as Walter Benjamin's Hollywood, the American University, feminist theorisations, the religious cult and the gay heterotopia, and in her intertextual reworkings of folk and fairy tale, biography, diary novel, the ‘International Theme’ and the classic ghost story, Lurie maintains an uncanny ability to serve critical aesthetic purposes within a popular fictional form.
Semiotic comedies - comedies of the sign - rather than novels of manners, Lurie's fictions place her squarely within a radical American tradition.
In her profound social and intellectual engagement with American Utopianism, from its historical origins through such contemporary manifestations as Walter Benjamin's Hollywood, the American University, feminist theorisations, the religious cult and the gay heterotopia, and in her intertextual reworkings of folk and fairy tale, biography, diary novel, the ‘International Theme’ and the classic ghost story, Lurie maintains an uncanny ability to serve critical aesthetic purposes within a popular fictional form.
Semiotic comedies - comedies of the sign - rather than novels of manners, Lurie's fictions place her squarely within a radical American tradition.
This article explores the significance of the posture of full prostration by the Maskil that appears uniquely in association with him in the Hodayot. Using theoretical frameworks from ritual studies and embodied cognition, as well as traditional philological work, I argue that the Maskil’s prostration summons the cultural memory of Moses as chief intercessor. This embodied technique serves not only to form the self of the leader in relation to the Yaḥad, but shapes the community that worships with him in the gathered assembly.