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Pluralité des points de vue dans la matière tristanienne, Multiplicity of views on the matter of Tristan

100%
Sobczyk A.
Studia Romanica Posnaniensia
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2015
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vol. 42
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issue 3
5-15
EN
Literary versions of the legend of Tristan and Isolde are suitable especially for an analysis of the issues connected with the point of view, particularly if it is understood in the literal, visual meaning, which is here closely associated with the narratological meaning. Lovers are constantly hiding, being followed, then found in the farthest recesses and exposed to gaze of the others, hostile or sympathetic. These gazes decide about their fate; a gaze is therefore an instrument of power, control, and judgment. In the first place, though, a gaze is the instrument of understanding and interpretation, which in many scenes are both shown as complex, problematic and non-obvious. Therefore, the opposition between favorable and hostile gazes is not always so strong: especially the gaze of King Mark, torn between the contradictory feelings for his wife and nephew, is characterized by ambivalence. This ambivalence can also be discerned in the changeable attitudes of some characters, hesitations of narrators and in numerous variants of particular versions of the legend.
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CULTURAL MINORITIES AND THE PANOPTIC GAZE: A STUDY OF THE (MIS)REPRESENTATION OF ETHNIC MINORITIES IN MALAYALAM FILMS

88%
DIVAKARAN R. V. M.
Journal of Education Culture and Society
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2017
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vol. 8
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issue 2
240-248
EN
This paper explores the patterns of the representation of Adivasis or aboriginals – known as ‘tribals’ in common parlance – in Malayalam language films. Film as a medium of representation is continuously engaged in constructing images and thus the process becomes an ideological enterprise contributing to the relentless practice of defining and redefining the society and its various components in terms of several binaries. The film industry of Kerala, a southern state of India, is affluent and more influential than other art forms and production. Though the tribal population of Kerala is around 400 thousand and they belong to as many as 43 subgroups, they are underrepresented in films and that too is in a stereotypical manner.  These groups are considered to be largely distinct with each tribal group identifying themselves with their own mythologies, tales of origin, and distinctive religious and ritualistic practices. This paper critically analyses the politics of representation using the example of tribals in Malayalam films as it  has evolved over the past decades and attempts to trace a whole gamut of aesthetic and ethical issues at stake.
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