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Next year in Yoknapatawpha: The bir...

Gold, Lael Judith.

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Next year in Yoknapatawpha: The biracial Bible of William Faulkner.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Next year in Yoknapatawpha: The biracial Bible of William Faulkner./
作者:	Gold, Lael Judith.
面頁冊數:	211 p.
附註:	Source: Dissertation Abstracts International, Volume: 66-02, Section: A, page: 0592.
Contained By:	Dissertation Abstracts International66-02A.
標題:	Literature, American. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3165381
ISBN:	0542008068

Next year in Yoknapatawpha: The biracial Bible of William Faulkner.
Gold, Lael Judith.

Next year in Yoknapatawpha: The biracial Bible of William Faulkner. - 211 p.

Source: Dissertation Abstracts International, Volume: 66-02, Section: A, page: 0592.

Thesis (Ph.D.)--University of California, Berkeley, 2004.

Faulkner's engagement with the Bible is a project of imaginative illumination by a canny reader of the most culturally significant yet widely misread ancient text. This hyper-allusive author referred to no work more tellingly. His fiction, that presciently unsettles constructed categories of race and gender, thus also interrogates Western culture at its ancient Near Eastern roots. However, the richness of this play derives less from the Bible's towering normative presence than from Faulkner's affinity for its narrative and characters.

ISBN: 0542008068Subjects--Topical Terms:

1017657
Literature, American.

Next year in Yoknapatawpha: The biracial Bible of William Faulkner.
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500 $a Chair: Robert Alter.
502 $a Thesis (Ph.D.)--University of California, Berkeley, 2004.
520 $a Faulkner's engagement with the Bible is a project of imaginative illumination by a canny reader of the most culturally significant yet widely misread ancient text. This hyper-allusive author referred to no work more tellingly. His fiction, that presciently unsettles constructed categories of race and gender, thus also interrogates Western culture at its ancient Near Eastern roots. However, the richness of this play derives less from the Bible's towering normative presence than from Faulkner's affinity for its narrative and characters.
520 $a Faulkner's representation of a racialized Bible exemplifies modernism's fascination with the primitive and suggests the importance of African American orality for his project. The contradiction---between the supposed spiritual efficacy of the black, spoken Bible and the sterile intellectualism of its white, written counterpart---accounts for the abounding dialogism of Faulkner's biblical intertextuality. This fertile dichotomy had a precedent; Faulkner's biblical intertextuality is analogous to midrash, a Jewish textual practice that also originated in oral and written versions of holy words. The dynamic of his biblical allusions is mutually transformative; references that expand the novel thematically also quicken our perceptions of Exodus. The grieving husband of "Pantaloon in Black" is a modern-day Job. This literary intersection illuminates how the stories' shared theme, the incommensurability of language and suffering, translates into a narrative structure founded on the problem of witnessing posed by race. Excising the vocative "O" from Absalom, Absalom! reduces the title to pure reiteration, highlights the importance of naming and repetition throughout the novel and emblematizes the work's narrative structure. Ambivalence regarding writing underlies both Faulkner's biblical intertextuality and the tradition of literary self-consciousness. If I Forget Thee, Jerusalem, an exemplar of this tradition, also exemplifies how a second intertext complements the evoked psalm and leads us to perceive it as self-conscious in its own right. Along with connections between self-conscious fiction and the social fiction of normative gender roles, Faulkner's textual link also suggests political motivations for the self-conscious artist.
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