Intertextuality in Robert Kroetsch's Seed Catalogue
The late poet John Donne said, "No man is an island." Donne passed away in the earliest part of the seventeenth century, and yet he recognized an idea upon which much of modern philosophy and literary criticism is built. Donne said, in effect, that any individual man is nothing outside the body of mankind; Donne thereby supports a theory of cultural subjectivism.
In the field of literary criticism, particularly modern and postmodern criticism, the term intertextuality refers to the phenomenon of interconnectedness that exists specifically within literature. Just as Donne believes man to be nothing outside the context of his culture, so too does modern literary criticism support the idea that a text is nothing outside of the whole body of a culture's literature. In this way, it is fair to say that no text is an island.
As in any discussion of theoretical topics, it is vitally important for those involved in a discussion of intertextuality to fully understand the definition of the word before any meaningful discussion of the term or its application can occur. According to M. H. Abrams:
The term intertextuality, popularized by Julie Kristeva, is used to signify the multiple ways in which one literary text is made up of other texts, by means of its open or covert citations and allusions, its repetitions and transformations of the formal and substantive features of earlier texts, or simply its unavoidable participation in the common stock of linguistic and literary conventions and procedures that are "always already" in place and constitute the discourses into which we are born. In Kristeva's formulation, accordingly, any text is in fact an "intertext"-the site of...
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... virtue of their unique relationship. The metaphor of seeds may not be limited to what constitutes the seeds of a prairie town or the seeds of a poet but rather to what constitutes the seeds of a poem. Just as plants grow to maturity and create the seeds for a new generation of plants, the texts of one's life become the beginning of new texts to be created. The seeds catalogued within Seed Catalogue are texts.
Works Cited
Abrams, M. H. "Text and Writing (Écriture)." A Glossary of Literary Terms. 7th ed. Boston: Heinle & Heinle, 1999.
Garret-Petts, W. F. "Novelist as Radical Pedagogue." College English 54.5 (1992): 554-572.
Herk, Aretha van. "Robert Kroetsch Biocritical Essay." The Robert Kroetsch Papers: first accession. Calgary: University of Calgary Press, 1986.
Kroetsch, Robert. Seed Catalogue. Winnipeg: Turnstone Press, 2001.
Throughout literature and novels we can find authors who will reference history, other authors works and most often the Bible. One may ask themselves the reasoning behind allusions and how it can affect our perspective and the authors meaning when reading the novel. In the late sixties, Julia Kristeve, who studied the elements of literature and other communication systems, introduced the word “Intertextuality”. In Kristave’s essay “Word, Dialogue, and Novel” she went into deep analysis of an authors work and its text, “A literary work, then, is not simply the product of a single author, but of its relationship to other texts and to the strucutures of language itself. Any text," she argues, "is constructed of a mosaic of quotations; any text
Tan, Amy. “Two Kinds.” Exploring Literature: Writing and Arguing About Fiction, Poetry, Drama and The Essay.4th e. Ed. Frank Madden. New York: Pearson Longman, 2009. 253-261. Print.
...all, W. The Sources of Islam. Edinburgh, Scotland: T & T Clark Sivan, Emmanuel. Radical Islam: Medieval Theology and Modern Politics. Enlarged Edition. New Haven, CT: Yale University Press, 2001 Spencer, H. Islam and the Gospel of God: A Comparison of the Central Doctrines of Christianity and Islam, Prepared for the Use of Christian Workers Among Muslims. Delhi, India: S.P.C.K., 1998 Stott, John R. & Coote, Robert, editors. Down to Earth: Studies in Christianity and Culture. Grand Rapids, MI: Eerdmans, 2000 Sweetman, J. Windrow. Islam and Christian Theology. Part II Volume II. London: Lutterworth Press, 1999 Vander Werff, Lyle L. Christian Missions to Muslims. S. Pasadena, CA: William Carey Library, 2002 Zwemer, Samuel M. Heirs of the Prophets: An Account of the Clergy and Priests of Islam, the Personnel of the Mosque and 'Holy Men'. Chicago: Moody Press, 2002
With sounds of youthful laughter, conversations about the students’ weekends, and the shuffling of college ruled paper; students file into their classrooms and find their seats on a typical Monday morning. As the announcements travel throughout the school’s intercoms, the usual “Please stand for the Pledge of Allegiance” becomes no longer usual but rather puzzling to some students. “I pledge allegiance to the flag of the United States of America, and to the republic for which it stands, indivisible, with liberty, and justice for all.” Confusion passes through some of the student’s minds. With the reoccurrence of “God” in the backdrop of American life, the relationship between church and state has become of little to no matter for American citizens just as it has with American students. While congress makes no law respecting an establishment of religion, the term “freedom of religion” presents itself to no longer be the definition of “free”, while also having its effects on debates today. According to Burt Rieff, in Conflicting Rights and Religious Liberty, “Parents, school officials, politicians, and religious leaders entered the battle over defining the relationship between church and state, transforming constitutional issues into political, religious, and cultural debates” (Rieff). Throughout the 20th century, many have forgotten the meaning of religion and what its effects are on the people of today. With the nonconformist society in today’s culture, religion has placed itself in a category of insignificance. With the many controversies of the world, religion is at a stand still, and is proven to not be as important as it was in the past. Though the United States government is based on separation of church and state, the gover...
Islam, a religion of people submitting to one God, seeking peace and a way of life without sin, is always misunderstood throughout the world. What some consider act of bigotry, others believe it to be the lack of education and wrong portrayal of events in media; however, one cannot not justify the so little knowledge that America and Americans have about Islam and Muslims. Historically there are have been myths, many attacks on Islam and much confusion between Islam as a religion and Middle Easter culture that is always associated with it. This paper is meant to dispel, or rather educate about the big issues that plague people’s minds with false ideas and this will only be touching the surface.
The Intertextuality and Analysis of Homoerotic Relations and Desires between UbiquitousMixie’s fan fiction “As Long As You Love Me” and its canon The Hours by Michael Cunningham. Intertextuality according to Genette is a “relationship between two texts [...] the actual presence of one text within another” (Allen 98). Genette’s theory of hypertextuality is presented as “literature which are intentionally inter-textual”. Genette uses the terms hypo- and hypertext, which means that the hypotext is considered as the source for the hypertext. In this case, “As Long As You Love Me” is the hypertext and its source is the hypotext; The Hours. Genette also argues that “the meaning of hypertextual works are depended on the reader’s knowledge [...] imitates
Introduction: Neither the resolve of patriots nor the labor of men freed Americans from the hands of tyranny. The fathers of this nation, as well as those who fought for her ability to prosper were united by their unwavering faith and trust in God. The future of this world lay heavily upon their shoulders, yet they carried the burden willingly for the duration of their lives and passed it down from generation to generation. As a result, a new nation was born and grew into one of the most powerful countries of the world. Although America began as a Christian nation, it has pulled away from the fundamental beliefs that held this nation together. Despite their ancient predecessor’s emphasis on faith and Christianity, the current government has taken a more secular path. The legality of abortion and the exclusion of religious references in public institutions are a couple of examples how morality has been corrupted within the government. Society itself also forsakes the religious path, twisting the concept of morality to fit the lifestyles they wish to lead. David Barton uses line graphs to demonstrate the decrease of morality since 1950. Violent behavior, the circulation of sexually transmitted diseases, and the birth rate for unwed girls, has drastically inclined while educational achievement and family stability have dropped at an accelerated rate (242). It is apparent through the government’s choices, the media, and the attitudes present in average society that Americans have drifted far away from the principles on which this country was founded. Without a genuine faith and trust in God, American society will continue to deteriorate until memories of a once great nation are all that remains.
In both given articles, “The Roots of Muslim Rage” by Bernard Lewis, and “The Roots of Muslim Rage Revisited” by Nicolaas J.E. van der Zee, argue about the enhancement of the Muslim fundamentalism with different perspectives; however, I believe that Lewis’ view may be quiet misleading to the actual perception. Lewis indicates that Muslim fundamentalism is conceived through the Muslim community’s oppression and dissatisfaction with the West’s political involvement, as well as “Islam is a source of aggression” . In defiance of Lewis’ opinion, the word ‘Islam’ comes from the word peace as well as the will of submission to God. The notion of aggression and violence that Lewis conceptualizes to be the headline of Islam does not have any supporting
G. Esposito, John L (2002) Islam; What Everyone Should Know. New York. Oxford University Press Inc.
When we interpret a text, we bring our own hopes, fears, joys and beliefs to the forefront, despite our claims of intellectual objectivity, and what is at stake is not just an evaluation of the work itself, but often an evaluation of our political, social, psychological and emotional identities. What we see or read into a text can become a kind of experiment, a literary depiction of the way we see, or would like to see, and interpret ourselves and our world. Often, in the course of interpreting, we feel compelled to name and label both writer and text in order to talk about them in ways that make sense to us, and in order to pinpoint them in relation to ourselves. When we label anything, we attempt to control or own it; we assign values or a set of rules to that person or object. What is lost in that process...
It may be time to consider a literary work not as a predetermined product cast in a deterministic mold, but as a dynamic system that transcends the prevailing assumptions that are supposed to define its identity. The formal definitions can be just external to the composition of the text since we cannot expect the reader to know exactly what the author intended to write without falling into the trap of intentional fallacy.
Carrots are best known for their ability to improve and protect eyesight. However, the health benefits of carrots extend to other areas of the body, leading many health experts to dub the orange vegetable a superfood. The US Department of Agriculture recommends adults eat at least four servings of vegetables per day, and it’s easy to make carrots a part of your daily diet as they can be eaten both raw and cooked.
Hodgson, E. M. (1999). Gender and the sacred self in John Donne. London: University of Delaware Press.
Postmodern literary criticism asserts that art, author, and audience can only be approached through a series of mediating contexts. "Novels, poems, and plays are neither timeless nor transcendent" (Jehlen 264). Even questions of canon must be considered within a such contexts. "Literature is not only a question of what we read but of who reads and who writes, and in what social circumstances...The canon itself is an historical event; it belongs to the history of the school" (Guillory 238,44).
In today’s academic culture students are taught that intertextuality, or interpreting text from previous knowledge, is perfectly acceptable; where as five years ago, or even last year for some students, intertextuality was referred to as plagiarism and was completely unacceptable. When interpreting the difference between intertextuality and plagiarism, they are not incredibly different— they both take information from another source, quotes can be used, and it is not the writer’s sole knowledge creating the point. Due to these similarities, intertextuality and plagiarism are dually the same concept, which can be hard for students coming from a strict anti-plagiarism culture to learn. As this modern academic culture has set in, new educational goals have formed to make students use knowledge from previous sources to help them support their topics. In this essay, common education goals such as: the learning of intertextuality and its importance will be discussed, as well as modern academic culture supporting, accepting, and espousing intertextuality, opposed to an academic culture that does not incorporate intertextuality.