The theory of narrative, or narratology, was developed in the first part of the twentieth century as a way of accounting for the wide appeal of the novel as the predominant literary genre and has since become a central theory in literary study (itself a growing and specializing area of the humanities). However, the concept really rose to prominence in the west in the 1960s, inspired by the work of leading cultural thinkers such as Roland Barthes, and was a significant factor in the so-called 'linguistic turn' in the human sciences. Following the more recent development of cultural studies, narratology is currently enjoying a kind of comeback due to its long history of engaging non-literary objects. culture has opened up a dialogue between narratology and visual art, which has been made indispensable by the flourishing development of film studies courses. Narrative theory therefore has relevance for a wide number of academic disciplines, including: anthropology; communication; cultural & media studies; history; organization studies; philosophy; post-colonial studies; religious studies and women's/gend studies. This set of volumes sketches the history, breadth, and applicability of narrative theory, thus demonstrating its value as analytical instrument. The collection includes articles from the leading names of narrative theory, such as Roland Barthes, Mikhail Bakhtin, Tzvetan Todorov and Jean-Francoise Lyotard, as well as lesser-known, though equally important, contributions.

Mieke Bal is one of Europe's leading theorists and critics. Her work within feminist art history and cultural studies provides a fascinating alternative to prevailing thinking in these fields. The essays in this collection include Bal's brilliant analyses of the:
Myth of Rembrandt
Imagery of Vermeer
Baroque of Caravaggio
Neo-Baroque of David Reed
Culture of the museum
Visual representation of rape
Closet in Proust
Bal brings a keen visual sense to these studies, as well as an understanding of how literature represents visuality and how the ethics and aesthetics present within museums affect the cultural artifacts displayed.
In his engaging commentary, eminent art historian Norman Bryson shows how Bal's original approach to the interdisciplinary study of art and visual culture has had wide- reaching influence.

What is a moving image, and how does it move us? In Thinking In Film, celebrated theorist Mieke Bal engages in an exploration - part dialogue, part voyage - with the video installations of Finnish artist Eija-Liisa Ahtila to understand movement as artistic practice and as affect. Through fifteen years of Ahtila's practice, including such seminal works as The Annunciation, Where Is Where? and The House, Bal searches for the places where theoretical and artistic practices intersect, to create radical spaces in which genuinely democratic acts are performed. Bringing together different understandings of 'figure' from form to character, Bal examines the syntax of the exhibition and its ability to bring together installations, the work itself, the physical and ontological thresholds of the installation space and the use of narrative and genre. The double meaning of 'movement', in Bal's unique thought, catalyses anunderstanding of video installation work as inherently plural, heterogenous and possessed of revolutionary political potential. The video image as an art form illuminates the question of what an image is, and the installation binds viewers to their own interactions with the space. In this context Bal argues that the intersection between movement and space creates an openness to difference and doubt. By 'thinking in' art, we find ideas not illustrated by but actualized in artworks. Bal practices this theory in action to demonstrate how the video installation can move us to think beyond ordinary boundaries and venture into new spaces. There is no act more radical than figuring a vision of the 'other' as film allows artto do. Thinking In Film is Mieke Bal ather incisive, innovative best as she opens up the miraculous political potential of the condensed art of the moving image.

Mieke Bal is one of Europe's leading theorists and critics. Her work within feminist art history and cultural studies provides a fascinating alternative to prevailing thinking in these fields. The essays in this collection include Bal's brilliant analyses of the:
Myth of Rembrandt
Imagery of Vermeer
Baroque of Caravaggio
Neo-Baroque of David Reed
Culture of the museum
Visual representation of rape
Closet in Proust
Bal brings a keen visual sense to these studies, as well as an understanding of how literature represents visuality and how the ethics and aesthetics present within museums affect the cultural artifacts displayed.
In his engaging commentary, eminent art historian Norman Bryson shows how Bal's original approach to the interdisciplinary study of art and visual culture has had wide- reaching influence.

This gathering of eminent thinkers from the sciences and the humanities engages a common theme: In what ways does language-and storytelling in particular-deal with ethics in science, in literature, and in other art forms? Evelyn Fox Keller, Jean-Michel Rabate, Mieke Bal, and Roald Hoffmann explore ways in which science and rhetoric, politics and fiction, science and storytelling, and ethics and aesthetics are deeply and creatively imbricated with each other, rather than distinct and autonomous.

This gathering of eminent thinkers from the sciences and the humanities engages a common theme: In what ways does language-and storytelling in particular-deal with ethics in science, in literature, and in other art forms? Evelyn Fox Keller, Jean-Michel Rabate, Mieke Bal, and Roald Hoffmann explore ways in which science and rhetoric, politics and fiction, science and storytelling, and ethics and aesthetics are deeply and creatively imbricated with each other, rather than distinct and autonomous.

Mieke Bal takes us on a journey through the range of her work, using the concept of image-thinking as a point of connection between cultural analysis and artistic practice. Sharing a lifetime of experience of writing about art, making films and installations, as well as curating exhibitions, she shows us how these may be brought into dialogue with insights from theory.Bal teaches us how to think with images, but also how to write and think as artists and writers about our own creative work. This is Mieke Bal at her most personal and her best.

A feminist literary theorist, specialist in Rembrandt, and a scholar with a knack for reading Old Testament stories, Mieke Bal weaves a tapestry of signs and meanings that enrich our senses. Her subject is the act of showing, the gesture of exposing to view. In a museum, for example, the object is on display, made visually available. "That's how it is," the display proclaims. But who says so?
Bal's subjects are displays from the American Museum of Natural History, paintings by such figures as Courbet, Caravaggio, Artemisia Gentileschi, and Rembrandt, as well as works by twentieth-century artists, and such literary texts as Shakespeare's "Rape of Lucrece."

eBook available with sample pages: HB:0415917034

The sculptor Louise Bourgeois is best known for her monumental abstract sculptures, one of the most striking of which is the installation "Spider" (1997). Too vast in scale to be viewed all at once, this elusive structure resists simple narration. It fits both no genre and all of them--architecture, sculpture, installation. Its contents and associations evoke social issues without being reducible to any one of them. Here, literary critic and theorist Mieke Bal presents the work as a theoretical object, one that can teach us how to think, speak, and write about art.
Known for her commentary on the issue of temporality in art, Bal argues that art must be understood in relationship to the present time of viewing as opposed to the less-immediate contexts of what has preceded the viewing, such as the historical past of influences and art movements, biography and interpretation. In ten short chapters, or "takes," Bal demonstrates that the closer the engagement with the work of art, the more adequate the result of the analysis. She also confronts issues of biography and autobiography--key themes in Bourgeois's work--and evaluates the consequences of "ahistorical" experiences for art criticism, drawing on diverse sources such as Bernini and Benjamin, Homer and Eisenstein.
This short, beautiful book offers both a theoretical model for analyzing art "out of context" and a meditation on a key work by one of the most engaging artists of our era.

The spirit that founded the volume and guided its development is radically inter- and transdisciplinary. Dispatches have arrived from anthropology, communications, English, film studies (including theory, history, criticism), literary studies (including theory, history, criticism), media and screen studies, cognitive cultural studies, narratology, philosophy, poetics, politics, and political theory; and as a special aspect of the volume, theorist-filmmakers make their thoughts known as well. Consequently, the critical reflections gathered here are decidedly pluralistic and heterogeneous, inviting-not bracketing or partitioning-the dynamism and diversity of the arts, humanities, social sciences, and even natural sciences (in so far as we are biological beings who are trying to track our cognitive and perceptual understanding of a nonbiological thing-namely, film, whether celluloid-based or in digital form); these disciplines, so habitually cordoned off from one another, are brought together into a shared conversation about a common object and domain of investigation. This book will be of interest to theorists and practitioners of nonfiction film; to emerging and established scholars contributing to the secondary literature; and to those who are intrigued by the kinds of questions and claims that seem native to nonfiction film, and who may wish to explore some critical responses to them written in engaging language.

In times of intercultural tensions and conflicts, sincerity matters. Traditionally, sincerity concerns a performance of authenticity and truth, a performance that in intercultural situations is easily misunderstood. Sincerity plays a major role in law, the arts--literature, but especially the visual and performing arts--and religion. Sincerity enters the English language in the sixteenth century, when theatre emerged as the dominant idiom of secular representation, during a time of major religious changes. The present historical moment has much in common with that era; with its religious and cultural conflicts and major transformations in representational idioms and media. "The Rhetoric of Sincerity" is concerned with the ways in which the performance of sincerity is culturally specific and is enacted in different media and disciplines. The book focuses on the theatricality of sincerity, its bodily, linguistic, and social performances, and the success or failure of such performances.

The second volume of The Ethics of Narrative completes the project of bringing together nearly all of Hayden White's uncollected essays from the last two decades of his life, including articles, essays, and previously unpublished lectures. As in the first volume, volume two features White's trenchant articulations of his influential theories, as well as his explorations of a wide range of ideas and authors at the frontiers of critical theory, literature, and historical studies. These include the concept of utopia in history, modernism and postmodernism, constructivism, the conceptualization of historical periods such as "the Sixties" and "the Enlightenment," the representation of the Holocaust in scholarly and literary writing, as well as essays on Frank Kermode, Saul Friedländer, and Krzysztof Pomian.

A unique and compelling view of the work of leading contemporary artist Nalini Malani through the lens of her most recent commission This publication presents the latest work of Nalini Malani (b. 1946), recipient of the 2022 National Gallery Contemporary Fellowship with ArtFund. For over five decades, Malani's art has focused on giving a voice to the stories of those marginalized by history -particularly women. She is one of the most incisive artists of our time, and the acute analysis and poetic compassion of her experimental film, photography, painting, and drawing has influenced generations of others from the 1960s to the present day. For her first museum commission in the United Kingdom, Malani has created an immersive installation of large-scale, animated drawings inspired by the sites, histories, and collections of the National Gallery, London, and the Holburne Museum, Bath. With a floating palimpsest of digital images, Malani reveals, annotates, and shares new, underlying stories in some of Europe's best-known paintings, offering a contemporary and critical dialogue between past and present. With leading articles based on new research, sumptuous illustrations, and artist-led design, this extensive study documents the Fellowship alongside the artist's previous work. Published by National Gallery Global/Distributed by Yale University Press Exhibition Schedule: Holburne Museum, Bath October 7, 2022-January 8, 2023 The National Gallery, London March 2-June 11, 2023

In this compelling publication, two masters come face-to-face when the works of Edvard Munch are juxtaposed against Gustave Flaubert's groundbreaking novel Madame Bovary. Munch's art is presented in stills taken from an elaborate video installation, Madame B (2014), created by Michelle Williams Gamaker and the internationally acclaimed cultural theorist, video artist, and curator Mieke Bal. Emma and Edvard Looking Sideways: Loneliness and the Cinematic explores the filmic aspect of Munch's art by combining contemporary art theory with Bal's own idiosyncratic way of looking at art - directly and closely. The reader can reflect upon how we view each other in social situations and question what happens when we are denied visual dialogue. Distributed for Mercatorfonds Exhibition Schedule: Munch Museum, Oslo (02/04/17-04/17/17)

The spirit that founded the volume and guided its development is radically inter- and transdisciplinary. Dispatches have arrived from anthropology, communications, English, film studies (including theory, history, criticism), literary studies (including theory, history, criticism), media and screen studies, cognitive cultural studies, narratology, philosophy, poetics, politics, and political theory; and as a special aspect of the volume, theorist-filmmakers make their thoughts known as well. Consequently, the critical reflections gathered here are decidedly pluralistic and heterogeneous, inviting-not bracketing or partitioning-the dynamism and diversity of the arts, humanities, social sciences, and even natural sciences (in so far as we are biological beings who are trying to track our cognitive and perceptual understanding of a nonbiological thing-namely, film, whether celluloid-based or in digital form); these disciplines, so habitually cordoned off from one another, are brought together into a shared conversation about a common object and domain of investigation. This book will be of interest to theorists and practitioners of nonfiction film; to emerging and established scholars contributing to the secondary literature; and to those who are intrigued by the kinds of questions and claims that seem native to nonfiction film, and who may wish to explore some critical responses to them written in engaging language.

This volume presents an interdisciplinary approach to humanistic scholarship, one that can be situated somewhere between cultural studies and cultural history while being more specific than either. Cultural analysis as a critical practice is based on a keen awareness of the critic's situatedness in the present--the social and cultural present from which we look, and look back, at objects that are already of the past, objects that we take to define our present culture. Thus it can be summarized by the phrase "cultural memory in the present." Far from being indifferent to history, cultural analysis is devoted to understanding the past as "part of" the present, as what we have around us.
The essays gathered here represent the current state of an emerging field of inquiry. At the same time, they suggest to the larger academic world what cultural analysis can and should do, or be, as an interdisciplinary practice. The challenge for this volume is to counter the common assumption that interdisciplinarity makes the object of inquiry vague and the methodology muddled. In meeting that challenge, it offers close textual and visual readings of subjects ranging from Vermeer to abstract expressionism, from the Book of Ruth to Djuna Barnes's "Nightwood," from the history of cinema to popular culture in Zaire.
The essays in Part I, "Don't Look Now: Visual Memory in the Present," explore in detailed case studies centered on the theme of visuality or looking, the tricky consequences of the uncertainties regarding history that the presentness of the past entails. Part II, "Close-ups and Mirrors: The Return of Close Reading, with a Difference," demonstrates and advocates "listening" to the object without the New Critical naivete that claims the text speaks for itself. Instead, the essays create the kind of dialogical situation that is a major characteristic of cultural analysis; the text does not speak for itself, but it does speak back. The essays in Part III, "Method Matters: Reflections on the Identity of Cultural Analysis," do not propose any "directions for use" or authoritative statements on how to do cultural analysis. Arranged in pairs of opposites, the essays represent the kind of fruitful tension that stimulates debate. Though no definite answers are proposed, and conflicting views are left in conflict, the essays stimulate a (self-)reflection on cultural analysis, its practices, and its understandings.

Combining literary criticism and feminist analysis, Death and Dissymmetry radically reinterprets not only the Book of Judges but also the tradition of its reception and understanding in the West. In Mieke Bal's account, Judges documents the Israelite culture learning to articulate itself in a decisive period of transition. Counter to standard readings of Judges, Bal's interpretation demonstrates that the book has a political and ideological coherence in which the treatment of women plays a pivotal role. Bal concentrates here not on the assassinations and battles that rage through Judges but on the violence in the domestic lives of individual characters, particularly sexual violence directed at women. Her skillful reading reveals that murder, in this text, relates to gender and reflects a social structure that is inherently contradictory. By foregrounding the stories of women and subjecting them to subtle narrative analysis, she is able to expose a set of preoccupations that are essential to the sense of these stories but are not articulated in them. Bal thereby develops a "countercoherence" in conflict with the apparent emphases of Judges-the politics, wars, and historiography that have been the constant focus of commentators on the book. Death and Dissymmetry makes an important contribution to the development of a feminist method of interpreting ancient texts, with consequences for religious studies, ancient history, literary theory, and gender studies.

Mieke Bal has had a significant impact on every field she has touched, from Old Testament scholarship and narratology to critical methods and visual culture. This brilliant and controversial intellectual invariably performs a high-wire act at the point where critical issues and methods intersect--or collide. She is deeply interested in the problems of cultural analysis across a range of disciplines. "A Mieke Bal Reader "brings together for the first time a representative collection of her work that distills her broad interests and areas of expertise.
This "Reader "is organized into four parts, reflecting the fields that Bal has most profoundly influenced: literary study, interdisciplinary methodology, visual analysis, and postmodern theology. The essays include some of Bal's most characteristic and provocative work, capturing her at the top of her form. "Narration and Focalization," for example, provides the groundwork for Bal's ideas on narrative, while "Reading Art?" clearly outlines her concept of reading images. "Religious Canon and Literary Identity" reenvisions Bal's own work at the intersection of theology and cultural analysis, while "Enfolding Feminism" argues for a new feminist rallying cry that is not a position but a metaphor. More than a dozen other essays round out the four sections, each of which is interdisciplinary in its own right: the section devoted to literature, for instance, ranges widely over psychoanalysis, theology, photography, and even autobiography.
"A Mieke Bal Reader" is the product of a capacious intellect and a sustained commitment to critical thinking. It will prove to be instructive, maddening, and groundbreaking--in short, all the hallmarks ofintellectual inquiry at its best.

This volume presents an interdisciplinary approach to humanistic scholarship, one that can be situated somewhere between cultural studies and cultural history while being more specific than either. Cultural analysis as a critical practice is based on a keen awareness of the critic's situatedness in the present--the social and cultural present from which we look, and look back, at objects that are already of the past, objects that we take to define our present culture. Thus it can be summarized by the phrase "cultural memory in the present." Far from being indifferent to history, cultural analysis is devoted to understanding the past as "part of" the present, as what we have around us.
The essays gathered here represent the current state of an emerging field of inquiry. At the same time, they suggest to the larger academic world what cultural analysis can and should do, or be, as an interdisciplinary practice. The challenge for this volume is to counter the common assumption that interdisciplinarity makes the object of inquiry vague and the methodology muddled. In meeting that challenge, it offers close textual and visual readings of subjects ranging from Vermeer to abstract expressionism, from the Book of Ruth to Djuna Barnes's "Nightwood," from the history of cinema to popular culture in Zaire.
The essays in Part I, "Don't Look Now: Visual Memory in the Present," explore in detailed case studies centered on the theme of visuality or looking, the tricky consequences of the uncertainties regarding history that the presentness of the past entails. Part II, "Close-ups and Mirrors: The Return of Close Reading, with a Difference," demonstrates and advocates "listening" to the object without the New Critical naivete that claims the text speaks for itself. Instead, the essays create the kind of dialogical situation that is a major characteristic of cultural analysis; the text does not speak for itself, but it does speak back. The essays in Part III, "Method Matters: Reflections on the Identity of Cultural Analysis," do not propose any "directions for use" or authoritative statements on how to do cultural analysis. Arranged in pairs of opposites, the essays represent the kind of fruitful tension that stimulates debate. Though no definite answers are proposed, and conflicting views are left in conflict, the essays stimulate a (self-)reflection on cultural analysis, its practices, and its understandings.

In times of intercultural tensions and conflicts, sincerity matters. Traditionally, sincerity concerns a performance of authenticity and truth, a performance that in intercultural situations is easily misunderstood. Sincerity plays a major role in law, the arts--literature, but especially the visual and performing arts--and religion. Sincerity enters the English language in the sixteenth century, when theatre emerged as the dominant idiom of secular representation, during a time of major religious changes. The present historical moment has much in common with that era; with its religious and cultural conflicts and major transformations in representational idioms and media. "The Rhetoric of Sincerity" is concerned with the ways in which the performance of sincerity is culturally specific and is enacted in different media and disciplines. The book focuses on the theatricality of sincerity, its bodily, linguistic, and social performances, and the success or failure of such performances.