Slot: 28D-4 Dec. 28, 3:45 p.m. – 5:45 p.m.
Panel: Violence and Texts
Chair: Elizabeth Skomp, Sewanee: The University
of the South
Title: Violence, Metaphor, Recuperation: The
Processing of Traumatic Experience in Two Russian Writers
Author: Scarlet Marquette, Harvard University
Isaac Babel’s prose and Elena Shvarts’
poems impose immediately on even the most casual reader with the voluptuous
force of their metaphors. In their
work, separated by almost a century, both writers attempt to process the
violence of their respective historical contexts. Babel’s Red Cavalry (1924), a fictionalized treatment of the author’s
experiences serving the Bolsheviks, and Shvarts’ poem,“Portrait of the
Blockade,” as well as the numerous poems about her mother’s death in Solo on
a White-Hot Trumpet (1998)
represent attempts to utilize metaphorical language to recuperate from trauma.
These works provide an excellent test case for addressing contemporary debates
in the field of cognitive science.
The fundamental question I wish to pose here is the following: can the “rich structure” of these
metaphors be translated into literal terms, or does there truly exist, in Max
Black’s words, a “heresy of paraphrase”?
I will look at whether the ways in which theorists of metaphor, ranging
from simile theorists to interactionists to Griceans, have described the
functioning of metaphors are adequate to explain the kinds of metaphors we find
in Babel and Shvarts.
After a
thoroughgoing analysis of their cognitive content, I conclude that these
metaphors represent the most cognitively efficient response to the sensory and
psychological overload of the realia of Russian life. They express a genuine cognitive content
that can not be fully reduced to a literal expression. Whereas deconstructionists, treating
metaphor at length, have argued that its presence in a text ultimately makes
truly referential speech impossible, I propose that Babel and Shvarts undermine
this formulation, accomplishing in their writing a recrafting of what cognitive
science refers to as the “target domains” of conceptual metaphors, such that
their original metaphors serve as forerunners of the literal language to come
at the same time as they reconstitute cognitive reality as such.
Title: The Broken Body: Sex, Martyrdom, and
Poetry in Cvetaeva
Author: Sibelan Forrester, Swarthmore College
This paper addresses two traditional
objections to women's writing:
that a woman writer was morally loose (in Belinsky's phrase, "une
femme emancipée"), and that a woman who published was really attempting to
be a warrior. Cvetaeva explores both assumptions in related bodies of work on
the consequences of sexual experience and on women warriors, particularly Joan
of Arc. Taking the ideas to
extremes lets the poet at once exploit the taboo's energy and confront and
exorcise the obstacles to creation that her own culture presents; the resulting
texts function in her development of poetic seriousness. The paper draws on studies of female
roles in Cvetaeva by Antonina Gove, Laura Weeks, Jane Taubman and Alyssa
Dinega, and on Laura Miler-Purrenhage's studies of Cvetaeva and trauma, as well
as Irina Shevelenko's study of Cvetaeva's professional trajectory.
Cvetaeva's early
poetry describes adult sexuality with mixed dread and interest; in 1916, her
peasant personae move quickly from flouting local mores to death and an
outcast's burial. Tellingly, the
speaker usually accepts and even invites retribution for her sins; later works (especially
the long poem Molodets)
involve men whose irresistible attractions tempt her into sin. Although passion continues to be a
motivating inspiration until the end of the poet's career, she resolves the
authorial conflict by rejecting earthly passion in Poema gory and Poema kontsa.
Joan of Arc
appears in three poems, but also in brief but telling references throughout
Cvetaeva's opus. The woman warrior
becomes the poetic speaker in the long poem Na Krasnom kone.
Female speakers who suffer death and scapegoating for sexual activity
share the fate of the virgin who dares to cut her hair short, don man's
clothing and lead an army to victory -- only to be burnt at the stake for
witchcraft.
Title: Representation of Rape and Female
Subjectivity in Elena Glinka's Kolyma Streetcar
Author: Lena Doubivko, University of Washington,
Seattle
When Elena Glinka’s documentary short
story Kolyma Streetcar
was published in 1989, it stood apart from other documentary camp literature,
creating a huge sensation among the reading public and arousing enormous
interest in the media. Its success was due to the fact that it dealt with a
previously taboo subject — a mass rape of women in the Gulag —and offered a
graphic, albeit honest portrayal of victimization and subjugation of women
prisoners raped by male prisoners and free men with the consent or perhaps even
arrangement by camp guards and village authorities. Glinka’s breaking of
predominant silence governing rape sharply differs from Evgeniia Ginzburg’s
major autobiographical and memoir work Journey into the Whirlwind, which only briefly touches upon the
mass rape of female criminal prisoners, yet was praised for representing her
experiences in interpersonal, subjective and immediate ways. Kolyma Streetcar, in contrast, paradoxically strikes the
reader with its documentary, emotionless and even dry narrative style that
seemingly falls within the masculine tradition of memoir writing, such as
examples of Solzhenitsyn and Siniavsky illustrate.
This paper uses feminist film theory in
reading rape and argues that female aesthetic is strongly present in Kolyma
Streetcar, although
Glinka’s representation of the “feminine perspective” drastically differs from
the one conveyed by Ginzburg. Unlike the dominant patriarchal convention,
Glinka presents the rapes in their full social context, without a trace of the
erotic. Instead of perceiving the victim’s body as a subjectless mass of
matter, she articulates women’s physical violation by first firmly establishing
the question of female subjectivity, expressed through female voice and body,
and then by attaching the reader to the victim’s tortured body to focus on the
victim’s pain. In the end, she maintains the embodied presence of the women
survivors, thus preserving their subjectivity in the narrative.