Intertextuality vs. Hypertextuality

Riffaterre, Michael

doi:10.2307/469373

Cited by 35 publications

(10 citation statements)

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“…According to Riffaterre [11] intertextuality can explain what a text cannot say. The reader must hypothesize and look for the missing link in the text.…”

Section: Isaiah's Social Criticism In Rendra's Poemsmentioning

confidence: 99%

Social Criticism Intertextuality in Rendra’s Poem and Book of Isaiah

Wadji¹

2021

Proceedings of the 2nd Annual Conference on Social Science and Humanities (ANCOSH 2020)

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Literary work comes from a certain civilization background. The creation of Rendra's poetry was greatly helped by the Old Testament. Social criticism in Rendra's poetry has a common thread with social criticism in the book of Isaiah. The purpose of this study is to describe the influence of the book of Isaiah in Rendra's poetry, especially those related to social criticism. This study uses an intertextuality approach to analyse the relationship between the two works, The Book of Isaiah and Rendra's poems. The results of this study found that Rendra's social criticism ideas came from the Book of Isaiah. This influence is not only manifested in terms of ideas, but also includes the choice of words for social criticism, which is taken explicitly from the book of Isaiah. This finding at the same time dismissed the notion that the social background of Rendra's criticism was purely from the events that occurred around Rendra's life, but beyond that the background for his social criticism was heavily influenced by the Old Testament.

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“…According to Riffaterre [11] intertextuality can explain what a text cannot say. The reader must hypothesize and look for the missing link in the text.…”

Section: Isaiah's Social Criticism In Rendra's Poemsmentioning

confidence: 99%

Social Criticism Intertextuality in Rendra’s Poem and Book of Isaiah

Wadji¹

2021

Proceedings of the 2nd Annual Conference on Social Science and Humanities (ANCOSH 2020)

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“…The tendency to “read meaning into everything” would however not be possible without writing. Hyperhermeneutics is formed through a certain kind of hypertextuality, a multiplication of texts that builds “an endless series of imagined connections” (Riffaterre 1994:780). Whereas hyperhermeneutics is an obsessive decoding, political hypertextuality is an obsessive encoding.…”

Section: Hyperhermeneutics and Hypertextualitymentioning

confidence: 99%

FROM THE ENEMY'S POINT OF VIEW: Violence, Empathy, and the Ethnography of Fakes

Bubandt¹

2009

Cultural Anthropology

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This essay looks at the social, aesthetic, and violent life of fake documents. It suggests that fakes and forgeries, both as a general phenomenon and in the specific context of communal violence, offer a useful analytical site for an investigation into the relationship between empathy, power, and authenticity. Based on an analysis of a series of false letters that appeared in the lead‐up to violent conflict in Indonesia, I approach the politics and poetics of forgery by setting the fake letters within a broader political discourse about falsity in Indonesia and beyond. Exploring the dynamics of empathy and intimacy that are necessary for the production and validation of fake documents and letters during conflict, I suggest that, contrary to received wisdom, empathy may be closely associated with violence. I also argue that empathy arises within particular political ontologies and specific forms of cultural intimacy that circulate in and beyond nation‐states. An ethnographic enquiry into the social life of fake documents is therefore a useful starting point for an inquiry into the emotional aspects of instigation as well as for a political ethnography of empathy.

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“…), it is a reduction and intensification of the works of written literature and the oral tradition of myths, stock characters or social codes of conduct. As a concept, intertextuality has been defined by various theorists such as Sassure (1966), Bakhtin (1981), Barthes (2001), Kristeva (1980), Riffaterre (1994), Genette (2011) and so on and despite having their own intertextual theories, theorists and practitioners come to the common point that "no text exists own its own, and all texts are in a relationship with other texts". The more present day theoreticians as both originators and contributors such as Umberto Eco, Harold Bloom, Laurent Jenny, and so on who have an influence in the creation of intertextuality as a critical theory will be kept out of the scope of this study due to the limited length of the study and to keep the focus of the paper on the practical study on Anti-proverbs known as humorous structures from the perspective of intertextuality.…”

Section: Introductionmentioning

confidence: 99%

Anti-Proverb as a Type of Intertextual Joke

Tuzcu

2018

HUMANITAS - Uluslararası Sosyal Bilimler Dergisi

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Intertextuality is one of the most complicated disciplines of literary studies, which a large number of theorists have attempted to define; still, the definitions greatly differ from each other in terms of their focal points. Whilst some scholars such as Rifaterre (1994) and Barthes (2001) emphasize the role of readers and reading process in the discipline, others like Bakhtin (1981) and Kristeva (1980) are mainly concerned with the relationship among texts. Studies have investigated intertextuality in different fields such as advertising (Oppenheim, 2014), sitcom series (Kinnonen, 2012), music (Barron, 2015), and so on; our study attempts to examine intertextual references on the basis of creating humor, specifically, through the popular phenomenon of antiproverbs. In other words, anti-proverbs have been analyzed from the point of the view of humor theories -superiority, incongruity, and relief theories, attempting to discover how the intertextual references function in creating a humorous content in the new text-anti-proverbs. METİNLERARASI MİZAHIN BİR TÜRÜ OLARAK ANTİ-ATASÖZLERİ Özet Metinlerarasılık, çok sayıda kuramcının tanımlamaya çalıştığı, edebi çalışmaların en karmaşık alanlarından biridir. Dolayısıyla bu alanda yapılan tanımlamalar, odak noktaları açısından birbirinden oldukça farklıdır. Rifaterre (1994) ve Barthes (2001) gibi bazı düşünürler okurların ve okuma sürecinin bu disiplindeki rolünü vurgularken; Bakhtin (1981) ve Kristeva (1980) gibi diğer düşünürler daha çok bu disiplinin diğer metinlerle ilişkisi üzerinde durmuşlardır. Metinlerarasılığı reklam (Oppenheim, 2014), durum komedisi (Kinnonen, 2012), müzik (Barron, 2015) gibi farklı alanlarda inceleyen çalışmalar bulunmaktadır. Bu makale ise, özellikle popüler bir olgu olan 1 This article is the expanded version of the paper entitled "35 anti-atasözleri aracılığıyla mizah ortaya çıkarmayı amaçlayan metinlerararası referansları incelemeye çalışmıştır. Diğer bir deyişle, metinlerararası referansların yeni bir metin olan anti-atasözlerinde mizahi bir içerik oluşturmada nasıl bir işlev gördüğü ortaya koymaya çalışılmış ve anti-atasözleri Üstünlük, Uyuşmazlık ve Rahatlama Teorileri olan mizah teorileri açısından analiz edilmiştir. Anahtar Sözcükler: metinlerarasılık, mizah, anti-atasözü, metinlerararası referanslar

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Intertextuality vs. Hypertextuality

Cited by 35 publications

References 0 publications

Social Criticism Intertextuality in Rendra’s Poem and Book of Isaiah

Social Criticism Intertextuality in Rendra’s Poem and Book of Isaiah

FROM THE ENEMY'S POINT OF VIEW: Violence, Empathy, and the Ethnography of Fakes

Anti-Proverb as a Type of Intertextual Joke

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