8/2/2023 0 Comments Chac mool carlos fuentes![]() ![]() ![]() From the subalternist perspective of Guha and his colleagues, History as an institutionalized practice of writing emerged as a regulative apparatus of the colonial state in India. The presence of the subaltern within its historiography is thus defined by its negativity. Here Chakrabarty gives this political story an economic twist, rereading commodification and value (abstract labor time)-the time of capital-as the site for possible rememoration rather than reification (forgetting) and finding alternative histories in the heartland of ideology-in other words, cultural practices rather than mere false consciousnesses. Such, it seems to me, was the kind of critical space once opened up in England by the practices of “history from below” and cultural studies, and now offered up anew by a post-Gramscian concept of the subaltern as refashioned by Indian critical historians in their critique of the imperial political (state) economy (capital) of history. This is one reason why I have begun with Chakrabarty’s reading of Marx. ![]() This study is an examination of the major theories concerning mythology that were popular in the United Kingdom from the mid-nineteenth century to the early twentieth century and the ways in which they can be applied to Old Norse myth. The goal is to develop a greater understanding of how specific theories can or cannot be applied to certain mythological poems that are contained with the Poetic. The examination begins with the etymological approach of Max Müller and his applicability to Alvíssmál, Skírnismál and Lokasenna. It will be shown that Müller’s ideas are difficult to apply, with only Skírnismál being particularly receptive. The next chapter examines the development of anthropological approaches, specifically that of Edward Tylor and Andrew Lang, and the content of Vafþrúðnismál and Vǫlospá. Chac mool carlos fuentes analisis code#. ![]()
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