‘Little Wolf’ and the Alphabet: Nationality and its Spaces
DOI:
https://doi.org/10.12724/ajss.46.2Keywords:
Arianism, Identity, Spatiality, Gothic, AlphabetAbstract
This article intends to investigate the conjuncture between the birth of an alphabet, the notion of space, the migration of people, the function of belief and religion and the formation of identities. It employs Ulfilas‘ biblical translation and his missioning attitude to comment on the project of Gothic conversion to Christianity and its attendant controversies, particularly that of Arianism. The article explores how spaces become cultural geographies and imbue geo-histories, specifically in the moment of Biblical translations and the travel of people. It also argues that language and spaces cannot escape the cultural-politics of nationality. At the end, it concludes by commenting of the contemporary relevance of the conjuncture above-mentioned.
References
Anderson, B. (1983/2006). Imagined communities: reflections on the origin and spread of nationalism. London/NY: Verso.
Armstrong, K. (2009). Metaphysical mistake. The Guardian. Manchester/ London: Guardian Media Group.
Ashcroft, B., Griffiths, G., & Tiffin, H. (Eds.). (1995). The Post-Colonial studies reader. London/NY: Routledge.
Bakhtin, M. (1981). Holquist discourse in the novel. In M. Holquist & C. Emerson (Ed. & Trans.), The dialogic imagination: four essays. Texas: University of Texas Press.
Benton, J. R. (1997). Holy terrors: gargoyles on medieval buildings. NY: Abbeville Press.
Bhabha, H. K. (1994). Introduction. The location of culture. London/NY: Routledge. Carter, P. (1995). Spatial history. In B. Ashcroft, G. Griffiths, & H. Tiffin, (Eds.), The Empire writes back: theory and practice in Post-Colonial literature (2nd ed.). London: Routledge.
Crossan, J. D. (1992). The historical Jesus: The life of a mediterranean peasant. NY: Harper One/Harper Collins.
Dowley, T. (1990). Introduction to the history of Christianity. Minneapolis: Fortress Press.
Dunn, M. (2012). Intuiting Gods: creed and cognition in the fourth century. Historical Reflections / Réflexions Historiques, 38(3), 1-23. NY: Berghahn Books.
Foucault, M. (1889). Preface. In the order of things: An archaeology of the human sciences. London/ New York: Routledge
Foucault, M. (2007). In M. Senellart, F. Ewald, & A. Fontana. (Eds.), Security, territory, population. New York: Palgrave Macmillan.
Goethe, W. J. (1986). In J. Gearey (Ed.), Essays on art and literature - Goethe's collected works (Vol. 3.). New York: Suhrkamp.
Gramsci, A. (1971). In Q. Hoare & G. N. Smith (Ed. & Trans.), Selections from the prison notebooks of Antonio Gramsci. London: Lawrence and Wishart.
Gwatkin, H. M. (1908). The beginnings of Arianism. The Arian controversy NY: Arnold Randolph Co.
Heather, P. (1986). The crossing of the Danube and the Gothic conversion. Greek Roman and Byzantine Studies, 27(3), 289-318.
Hofmeyr, I. (1988). Popularizing history: The case of Gustav Preller. The Journal of African History, 29(3), 521-535.
Huggan, G. (1995). Decolonizing the map. In B. Ashcroft, G. Griffiths, & H. Tiffin (Eds.), The Post-Colonial studies reader. London/NY: Routledge.
Ignat, A. (2012). The spread out of Arianism. A critical analysis of the Arian heresy. International Journal of Orthodox Theology, 3(3), 105-28.
McClintock, A. (1995). Introduction: Postcolonialism and the Angel of progress. In Imperial leather: race, gender and sexuality in the colonial context. NY/London: Routledge.
Metzger, B. (2005). The text of the New Testament: its transmission, corruption, and restoration. Oxford: OUP.
Miller, C. (1986). Theories of Africans: The question of literary anthropology. Critical Inquiry, 13(1), 120-139.
O‘Donnell, J. J. (2004). Late antiquity: before and after. Transactions of the American Philological Association (1974-), 134(2), 203-213.
Odhal, C. M. (2004). Constantine and the Christian empire London/NY: Routledge.
Pakis, V. A. (2008). Homoian vestiges in the Gothic translation of Luke 3, 23-28. Zeitschrift für deutsches Altertum und deutsche Literatur, (H. 3), Stuttgart: S. Hirzel Verlag.
Petzold, J. (2007). 'Translating' the great trek to the twentieth century: re-interpretations of the Afrikaner myth in three South African novels. English in Africa, 34(1), 115-131.
Richards, G. (2011). Mythos and Logos. Psychology, religion and the nature of the soul: A historical entanglement. Kent: Springer.
Semple, W. H. (1965-66). St. Jerome as a biblical translator. Bulletin, XLVIII, 227-43.
Sivan, H. (1996). Ulfila's own conversion. The Harvard Theological Review, 89(4), 373-386.
Soja, E. (1996). Afterword. Stanford Law Review, 48(5), 1421-1429.
Spivak, G. C. (1999). Literature. A Critique of postcolonial reason: toward a history of the vanishing present. Calcutta: Seagull.
Thapar, R. (1996/2000). Time as a metaphor of history: early India. New Delhi: OUP.
Thompson, E. A. (1962). Early Visigothic Christianity. Latomus, T. 21, Fasc. 3 (JUILLET-SEPTEMBRE 1962). Bruxielles: Société d'Études Latines de.
Williams, R. (1977). Traditions, Institutions, and Formations. In R.Williams & R. H. Williams (Eds.), Marxism and literature (Vol. 392). Oxford Paperbacks.
Downloads
Published
Issue
Section
License
Copyright (c) 2019 Artha - Journal of Social Sciences
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.