446 research outputs found
HENRY JAMES’ VIEW ABOUT AMERICAN CULTURE AS REPRESENTED BY DAISY MILLER IN DAISY MILLER (GENETIC STRUCTURALISM APPROACH)
Get PDFABSTRACT
Daisy Miller is one of James’ novels that talks about cultural gap. There
are many cultural conflicts between American and European. The researcher had
formulated three problem statements as follows: (1) How are the cultural
differences in Daisy Miller? (2) How does the society in Daisy Miller view
Daisy Miller? (3) How does Henry James view American culture as
represented by Daisy Miller in Daisy Miller?
In order to answer the questions, the researcher used genetic structuralism
approach by Lucien Goldman to analyze Daisy Miller, because genetic
structuralism is used to find the world view of the author toward his novel. There
are three aspects to be correlated in genetic structuralism, i.e. the novel itself,
biography of the author, the social condition when the novel was created. The
researcher also had to find the previous novel and novel after Daisy Miller which
have the same theme and correlated them with Daisy Miller. By the combination
of the aspects above, the researcher could find Henry James’ view about
American culture as represented by Daisy Miller in Daisy Miller.
There were three findings in this research: First, the researcher found that
there are cultural differences between America and Europe. In Daisy Miller Henry
James presents the Americans who had settled in Europe lived in a luxurious life.
It can be seen from their life style. They stayed from one hotel to another and they
liked to hold parties. The Millers family brought a private tutor to teach Randolph,
Daisy’s brother. It was very expensive to bring a private tutor from America to
Europe; but James presents the society to show that it was a rich and high-class
society. Daisy Miller was a visitor in Europe. She brought the pure American
culture. The conflict appeared when she was considered to break the rules in
Europe such as walking in the night with a man.
Second, the researcher identified the view of society to Daisy Miller. The
characters in Daisy Miller were: (1) Frederick Winterbourne. He was a young
American who had lived and schooled in Geneva. He sometimes judged Daisy as
a good girl, but in other time he considered her as a bad girl. (2) Mrs. Costello.
She is American but with European air. She looked down the Millers family
because of their new money, unsophisticated conduct, and intimacy with their
courier. (3) Mrs. Walker. She exemplified the values of the formal American but
with European air similar to Mrs. Costello. (4) He was an Italian man. He
considered Daisy just as natural and innocent girl. (5) Mrs. Miller. She was
Daisy’s mother. She was the opposite of a higher class European mother, because
she allowed her daughter to do as she liked.
Third, the researcher found that Henry James presents Daisy Miller as the
representation of American culture. Daisy’s characteristics are: (1) Freedom. (2)
Naturalness. (3) Innocence. (4) Purity. Henry James takes the American culture a
little higher than European culture. He also considers that two different cultures
can live together in one community comfortably as long as the member of society
respects each other
Comparing three north west indigenous wordlists
Get PDFAccording to Tom Carter the indigenous languages from the North West region of Australia had much in common at the time of his writing and could be considered as similar dialects. If Carter is correct it is then possible to imagine that an unknown North West wordlist can be identified by cross-checking it with better known North West wordlists. This is in essence what the writing below sets out to do with the indigenous wordlist in the Stefano manuscript.2 Specifically it compares the indigenous Stefano wordlist with two other early North West indigenous wordlists, namely:
(i) The wordlist compiled by Daisy Bates from around 1904–1912 from five North West Cape and Gascoyne contributors but primarily from Tom Carter.3
(ii) Ngarluma vocabulary left to us by Aubrey Hall.4
The primary aim of this comparison is to learn something about the indigenous words in the Stefano manuscript and if possible to confirm the meaning attributed to these words by the two Stefano survivors. When appropriate, reference will be made to the previous analysis of the Stefano indigenous wordlist by Allan Dench
Doe Creek's up and Doe Creek's muddy,
No full textvoiceCollected by Irene Carlisle
Transcribed by Mary C. Parler
Doe Creek
(fragment)
Mrs. Daisy Simmons
Lecta Avenue
Fort Smith, Ark.
February 24, 1951
Reel 91, Item 7
Doe Creek's up and Doe Creek's muddy,
And I'm a-gonta cross to see my buddy.Funding for digitization provided by the Arkansas Humanities Council and the Happy Hollow Foundation
I left the parlor early; I think it was half past nine;
No full textvoiceMrs. Daisy Simmons
Lecta Avenue
Fort Smith, Arkansas
February 24, 1951
Reel 92, Item 2
The Keyhole in the Door
I left the parlor early; I think it was half past nine;
But by the luck of fortune her room was next to mine.
I knelt down in silence to see what I could see;
By faith, I saw her do it, through the keyhole in the door.
(Off tape, sang "It was a glowing picture through the keyhole in
the door" as last line)
She sat down on the carpet in most graceful ease,
And drew her spotless linnings about her snowy knees.
One dainty sky-blue garter around each leg she wore;
It was a glowing picture through the keyhole in the door.
(Off tape, here, the singer sang another part of this stanza:
She stood before the fireplace, her slender limbs to warm,
With nothing but a shifter to shield her lovely form;)
Thinks I, "Pull off that shifter, and I'd ask of nothin' more;"
By faith, I saw her do it, through the keyhole in the door.
I walked away in silence, for I could not lift any more;
By faith, I saw her do it, through the keyhole in the door.
(Off tape, gave last line thus:
By faith, I felt like jumping through the keyhole in the door.)
Collected by Irene Carlisle
Transcribed by Mary C. ParlerFunding for digitization provided by the Arkansas Humanities Council and the Happy Hollow Foundation
An analysis of methods of teaching selected social studies concepts to eighth grade pupils in eleven metropolitan Atlanta high schools, 1959-1960, 1960
No full textSeries 10, Section 3: Envelope of 6 letters written by Mrs. Bates to Mr. Artlett
No full textScanned from the copies held by Rare Books and Special Collections as part of the Daisy Bates Papers, MSS 572.994 B32tThe Barr Smith Library recognises the moral rights of Aboriginal and Torres Strait Islander peoples as the owners of their knowledge. To this end, Special Collections is digitising the Daisy Bates Papers in our collections to enhance access for people who cannot travel to Adelaide. Please be aware that this site may contain sensitive information, including the names and images of people who have passed away and which may sadden and distress some Aboriginal people. This site may also contain language and terms used by an author that reflect an inappropriate attitude due to the historical context in which these records were created.Given by the Commonwealth Railways, Port Augusta to the Daisy Bates Memorial Committee and by the Committee to the Barr Smith Library to add to Mrs. Bates' papers.Envelope of 6 letters written by DMB to Mr Artlett given by the Commonwealth Railways, Port Augusta to the Daisy Bates Memorial Committee and by the Committee to the Barr Smith Library
A: More and more people were coming in to Ooldea Waters until there were 30-40. Daisy Bates requests Mr Artlett to forbid the natives access to any water at the siding as they were stealing water and she wanted them to go further to get their water from the soak.
B: DMB requests that Mr Artlett obtain a “certificate” for her from the S.A. Government so that it would “lessen the strain on my purse” in the feeding and clothing of the people at the Siding.
DMB also suggests the steady evacuation of the Great Aboriginal Reserve so that it may be used as pastoral land. She estimates the numbers of native people in that area as being around 2000, wandering between Hermannsburg and east of the W.A. Goldfields, seeking a water supply at Ooldea and never returning to their ancestral lands.
C: DMB thanks Mr Artlett for presenting her with a handcart named Augusta, to be used for hauling water and supplies over the mile from siding to camp.
D: DMB requests Mr Artlett to ask someone to repair Augusta’s wheel as had been accidentally damaged when traversing a water pipe. She also mentions that she had a narrow escape from a fire and was building new break-winds in the very high summer temperatures.
E: DMB thanks her benefactor for the repairs to Augusta.
F: DMB writes that she enjoys the proximity to Fettler Pauncefort and his wife and that she will ask him to show her where to oil Augusta with the bicycle oil she has bought for the purpose. She mentions that she measured a fall close to 2” of rain on 6 February
Readings the Child Author in The Adventures of Alice Laselles by Alexandrina Victoria (aged 10 ¾)
No full textIn 2015, the British Royal Collection republished one of Queen Victoria’s childhood stories: Alice (c.1835) and renamed it as The Adventures of Alice Laselles (2015). Along with its new title, the text was given a new ending, new illustrations, and a number of in-text edits including the alteration of the lead character’s surname. These edits were crowned, no pun intended, by the cover matter which proclaimed the story as being written by both “Alexandrina Victoria aged 10 ¾” and “Queen Victoria”. In this article, I discuss the impact of these interventions upon both Alice and The Adventures of Alice Laselles, and show how they have come to construct, reconstruct, and reduce the body of the child author. I suggest that The Adventures of Alice Laselles, rather than telling the story of Alice herself, instead documents the impact of adult bodily interventions upon a child-authored text
Aboriginal groups in the Stefano manuscript
Get PDFThe Stefano castaways were in contact with at least two Aboriginal groups during their six-month ordeal on the North West coast of Australia, although the groups are not identified in the manuscipt.1 If we could identify these groups we would also identify the language they spoke, which is the overarching focus of this writing. Identifying these groups, however, is not such a straightforward task today as the North West Aboriginal people no longer occupy the same tribal country they did when the Stefano shipwreck took place, and they generally no longer exist as coherent tribal entities. Most North West Aborigines are now found in towns such as Onslow and Carnarvon, where they identify themselves with the umbrella name of Nulli – “All of us”.2 The Nulli label accounts for a complex dispersion and intermingling that has taken place throughout this region since the onset of colonisation. This intermingling, in turn, makes the task of identifying the 1876 language groups implicated in the Stefano shipwreck somewhat complex
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