chinese poetry
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This research analyzes the drama, Peach Blooms Painted with Blood, as translated by Xu Yuanchong in light of Lawrence Venuti’s foreignization translation theory. The four elements influencing the foreignization translation method: purpose of the translator, type of text, poetics, and ideology are introduced, defined, analyzed, and illustrated in the translations by employing foreignization translation in linguistic, religious, and sociocultural contexts based on the five cultural contexts put forward by Eugene A. Nida. Following discussion of Nida’s contexts, the cases are analyzed through comparison and contrast of the connotations, implications, and situations existing between Chinese and Western cultures with the aim of enhancing the understanding of classical Chinese poetry and prose, thus enabling translators to interpret and advance Chinese classical works in a more effective way.

The article considers the work of the Chinese poet Hai Zi (mostly based on works not translated into Russian) as a characteristic example of the spiritual and artistic influence of Sergei Yesenin's work on modern Chinese poetry. The poetic dialogue of Hai Zi and S. Yesenin is considered from the point of view of tanatological poetics, which allows us to present their work as a single meta text, developing various variations of tanatopoetics in order to achieve absolute self-identification by synthesising “self” – death – art. The category of death is considered as the integral basis of the work of S. Yesenin and Hai Zi, which ultimately leads to the realisation of their personal attitude to death as the ontological, epistemological and axiological basis of life and creative work. The article justifies that the “romance with death” of S. Yesenin and Hai Zi is a manifestation of their life-building strategy, consonances in motif and figuration are revealed in the aspect of tanatological poetics, taking into account the different nature of those motifs: the spontaneous-organic feeling of death in S. Yesenin and the tanatological ideology of Hai Zi, based on the synthesis of Western philosophy, Confucianism, Taoism. Particular attention is paid to the consideration of S.Yesenin's poem “The Black Man” and the poem “Spring. Ten Hai Zi” as works that expose the key settings of the poets' tanatological discourse, as well as an analysis of Hai Zi's poem "Life Was Interrupted" as prisms for the reinterpretation of S. Yesenin's life and work within the framework of the tanatological paradigm of "Chinese Yesenin" and the most important act of semiotisation of life and creative work of the Chinese youth, when suicide is positioned as the final statement.

The article aims to discuss the Chinese culture inspirations in Polish and Portuguese modernist poetry. In the context of Polish-Portuguese literary relationships, late Romantic, Symbolic, Parnassianism-related and Oriental tendencies are presented in the works of a Portuguese poet Antón Feijó (1859–1917), with references to a selected aspect of Leopold Staff’s works (1878–1957). A historical-literary analysis is accompanied by literary and cultural comparative studies. Within the comparative method of presenting the Parnassian palimpsests, as 'The Chinese Lyric Book' ('Cancioneiro Chinês', 1890) by António Feijó and 'Chinese Flute' ('Fletnia chińska', 1922) by Leopold Staff are categorised, the thesis about the independent status of the works in question was built. Modernist visions of the Orient, understood to date a paraphrase or an adaptation of Chinese poetry read in translations from French, gain the status of original works. In view of blurring the differences between the European adaptations – Portuguese poem and Polish poetic prose, based on Oriental motifs drawn from two different French sources (translations): Judith Gautier’s and Franz Touissant’s works – and the Chinese original, the methodological approach to the text as to a palimpsest is justified. Feijó’s “Chinese Poetry” and Oriental poetic landscapes in Staff’s prose are therefore independent literary works, analysed in parallel, as mirror reflections of the fascination with the Orient’s culture. The literary works in question fully deserve the title of cultural texts, the recipient of which will be a Polish reader, a lover of poetry inspired by French Parnassianism.

This article examines in detail Maria Shkapskayas poetry book Tsa-Tsa- Tsa (1923) and its handwritten genesis. It explains the role and significance of ancient Chinese poetry for this literary piece of work. The problem is to attribute the texts that make up the book and find out their translated or stylized basis. The general thesis is that all the poetic texts of the book are translations: the names of Tao-Yuan-Ming, Du Fu, and Bo-Juyi indicated by Shkapskaya in the manuscripts are reported. One of the texts in the book is attributed as the Sixth Poem from the Shi ju gu shi ( Nineteen Ancient Poems ). The removal of the names of Chinese authors (not only in the book published in 1923 but also in the manuscript of 1921) and the alignment of the thematic word series silk, crane, thousand, spring that organize the book into a single text indicate a tendency to blur the border of the own-alien text (even though the book was treated by the author as translation from the Chinese, in autobiographies and correspondence). This trend leads to the appearance of a central artistic image of the book (it is a feature of M. Shkapskayas poetic books). It is the image of a lonely, longing woman. The mention of the spinning wheel connects this image with the popular (especially in Western European literature) image of Gretchen. This way the poetry book Tsa-Tsa-Tsa goes beyond the narrowly translated work and reveals some features of chronologically later literary trends (such as postmodernism and metapoesis).

<p>This thesis investigates and critiques the notion of minjian through a case study of Yi Sha 伊沙 (b. 1966), a key figure of Chinese minjian poetry since its emergence in the 1990s. The term minjian became a focal point during the Panfeng Polemic in 1999, a most significant event in the history of contemporary Chinese poetry, when minjian was adopted to name one of the rivalling poetry groups and triggered an influential debate that shaped the contour of contemporary Chinese poetry in the ensuing decade. Minjian became a prevailing keyword on the Chinese poetry scene of the 2000s and inspired numerous unofficial poetry groups both in print and online. Though the term was frequently evoked and widely discussed, its connotations remained uncertain. Through my study of Yi Sha’s poetry and poetry activities, I identify two major elements of minjian: colloquial poetics and unofficial stance. Both elements harken back to the classical tradition and had long manifested in contemporary Chinese poetry, yet it was not until the Panfeng Polemic when they were explicitly joined together to defend and define a group that was to be called the minjian poets. Yi Sha rose to prominence after the Panfeng Polemic and became an outstanding representative minjian poet largely responsible for the ‘making’ of minjian into a literary and cultural phenomenon. By combining discourse analysis with a critical biography of the poet, this research demonstrates the complex relationship that minjian poetry has with China’s cultural establishment, the literary avant-garde, and world literature. I argue that Yi Sha’s minjian is both a political stance and an aesthetic choice, with broad cultural and ideological repercussions; understanding the concept of minjian is imperative to the understanding of contemporary Chinese poetry.</p>

Abstract In recent decades, a significant amount of Western scholarship on traditional Chinese poetry and poetics has either proposed or assumed a vision of the art underwritten by the supposed “monism,” “nonduality,” and “immanence” of traditional Chinese worldviews. This essay argues that although these were important ideas in certain periods and contexts, they cannot be taken as unproblematically defining the world of thought in which poetry operated during the Tang dynasty. Instead, Tang writers more routinely drew in their discussions of art upon the epistemological tensions and discontinuities posited by medieval intellectual and religious traditions. For this reason, they often outlined models of poetry very different from those most common in contemporary criticism.

<p>This thesis investigates and critiques the notion of minjian through a case study of Yi Sha 伊沙 (b. 1966), a key figure of Chinese minjian poetry since its emergence in the 1990s. The term minjian became a focal point during the Panfeng Polemic in 1999, a most significant event in the history of contemporary Chinese poetry, when minjian was adopted to name one of the rivalling poetry groups and triggered an influential debate that shaped the contour of contemporary Chinese poetry in the ensuing decade. Minjian became a prevailing keyword on the Chinese poetry scene of the 2000s and inspired numerous unofficial poetry groups both in print and online. Though the term was frequently evoked and widely discussed, its connotations remained uncertain. Through my study of Yi Sha’s poetry and poetry activities, I identify two major elements of minjian: colloquial poetics and unofficial stance. Both elements harken back to the classical tradition and had long manifested in contemporary Chinese poetry, yet it was not until the Panfeng Polemic when they were explicitly joined together to defend and define a group that was to be called the minjian poets. Yi Sha rose to prominence after the Panfeng Polemic and became an outstanding representative minjian poet largely responsible for the ‘making’ of minjian into a literary and cultural phenomenon. By combining discourse analysis with a critical biography of the poet, this research demonstrates the complex relationship that minjian poetry has with China’s cultural establishment, the literary avant-garde, and world literature. I argue that Yi Sha’s minjian is both a political stance and an aesthetic choice, with broad cultural and ideological repercussions; understanding the concept of minjian is imperative to the understanding of contemporary Chinese poetry.</p>

<p>龔自珍為清代著名的詩人及思想家，而這樣一位「但開風氣不為師」的詩人，一生有過幾次自覺戒詩的經驗，而「戒詩」的現象在中國詩歌史上相當特殊的，詩人為何要戒詩，而又破戒？龔自珍內心「寫作的焦慮」之根源是什麼？本文試圖從兩個方面切入，其一、爬梳相關文獻，先行探求龔自珍的詩學觀，唯有如此，我們才能從中得知為何是戒「詩」。其二、切入相關詩歌文本，觀看龔自珍自己如何看待自己的「戒詩」與「破戒」的說法。最後，分析兩者之間的關係，以及變化。期能為龔自珍之相關研究做出一點貢獻。</p> <p>&nbsp;</p><p>Gong Zizhen was a famous poet and thinker in the Qing dynasty. The era he lived was a turning point from flourish to the decadence, from tradition to modern. This phenomenon can be read in the works from Gong Zizhen and it’s also the key point for emancipation of the ideas in late Qing dynasty. Gong Zizhen who leaded the fashion but not stood under the spotlight, he had many experiences of quitting writing poetry. Quitting writing poetry is a special phenomenon in the history of the Chinese poetry, why did poet want to quit? The thesis studied these from two aspects. The first is to explore the poetry concept of Gong Zizhen through article review so that it may be understood why he choose to quit writing poetry? Second, it could be discovered how did Gong Zizhen treat his explain about quitting writing poetry and breaking it repeatedly by reviewing related poetries. Last, analyzing the relationship and transformation between the two. Expecting to offer some contributions for the study of Gong Zizhen.</p> <p>&nbsp;</p>

There are compelling similarities between Afanasy Fet’s lyric poetry and classical Chinese lyric poetry. This connection is traced in the article with specific examples. Fet, carried away by the ideas of Schopenhauer, argued that thepoetic feeling lives in every person and can be called the sixth and highest feeling. In classical Chinese poetry, the Confucian concept of ‘the sense of things,’ the Taoist formula ‘words and forms’ and the idea of the unity of man and nature played an important role. With characteristic fixation of subtle changes of light and shadow, with the transmission of flushed feelings, Fet’s oeuvre reminds the readers of the ancient Chinese lyric poetry. Like classic Chinese texts, Fet’s poems are textbooks where the idea of the unity of man and nature is developed. In both Chinese poetry and Fet’s works, human life goes into natural life, gaining eternity in the nature. As a result, although Fet was not familiar with Chinese culture, the intuitions that fed his work surprisingly coincided with pictorial techniques as a way of conveying emotion in classical Chinese poetry, separated from him by many centuries.