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Chlouvānem/Literature: Difference between revisions
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First published in eleven parts on the literary magazine ''Tikah'' (Ink) in late 6343 and early 6344, the appearance of ''Lila lili vi'' (the Person that I am<ref>Or, literally, "the Person that is Me".</ref>), the second novel by Līlasuṃghāṇi writer Naryejūramāvi Lanæmiai ''Mæmihomah'', was a landmark event in contemporary Chlouvānem literature and, possibly, a key event in the history of the Kaiṣamā.<br/>The novel, carrying a highly symbolic title which casts focus on the individual's sphere, could be described as a formation novel both of an individual and both of general society. It starts out being heavily socialist realist but, as the novel progresses, the focus shifts on the feelings of the literary Ego, which are not just of determination in building the perfect Yunyalīlti Communist society but, on the other hand, are strongly characterized by doubt. It is not a doubt on the general direction of society but on its nature and, especially, on what was perceived as a lack of independence of the individual; while not supporting individualism or hedonism in any way, the narrative goes on to depict the possibility of a less totalitarian, more spontaneous society; this was partly a reinvention of agrarianist ideas and even a different interpretation of the Holy Books of the Chlamiṣvatrā, diverging from the Inquisition's in few but very important points but, unlike agrarianism and its melancholic, sweet remembrance of a distant past, the end of The Person that I Am has been described as "coated in optimism" for a more progressive and freer future that is still both Yunyalīlti and communist. | First published in eleven parts on the literary magazine ''Tikah'' (Ink) in late 6343 and early 6344, the appearance of ''Lila lili vi'' (the Person that I am<ref>Or, literally, "the Person that is Me".</ref>), the second novel by Līlasuṃghāṇi writer Naryejūramāvi Lanæmiai ''Mæmihomah'', was a landmark event in contemporary Chlouvānem literature and, possibly, a key event in the history of the Kaiṣamā.<br/>The novel, carrying a highly symbolic title which casts focus on the individual's sphere, could be described as a formation novel both of an individual and both of general society. It starts out being heavily socialist realist but, as the novel progresses, the focus shifts on the feelings of the literary Ego, which are not just of determination in building the perfect Yunyalīlti Communist society but, on the other hand, are strongly characterized by doubt. It is not a doubt on the general direction of society but on its nature and, especially, on what was perceived as a lack of independence of the individual; while not supporting individualism or hedonism in any way, the narrative goes on to depict the possibility of a less totalitarian, more spontaneous society; this was partly a reinvention of agrarianist ideas and even a different interpretation of the Holy Books of the Chlamiṣvatrā, diverging from the Inquisition's in few but very important points but, unlike agrarianism and its melancholic, sweet remembrance of a distant past, the end of The Person that I Am has been described as "coated in optimism" for a more progressive and freer future that is still both Yunyalīlti and communist. | ||
''Lila lili vi'' was a huge success, to the point of it being acknowledged as the most successful book in the history of Chlouvānem publishing, also becoming the most translated Chlouvānem book worldwide; politically, it was a precursor of the things that were to come as, in the years after the book's publishing, various reforms under Great Inquisitor Mæmihūmyāvi | ''Lila lili vi'' was a huge success, to the point of it being acknowledged as the most successful book in the history of Chlouvānem publishing, also becoming the most translated Chlouvānem book worldwide; politically, it was a precursor of the things that were to come as, in the years after the book's publishing, various reforms under Great Inquisitor Mæmihūmyāvi Upāṃruṇāri ''Læhimausa'' (who had been elected in the Conclave of 6340 and would reign for 58 years, until her death in 6398, becoming the longest-serving Great Inquisitor in history) loosened the totalitarianist hold on the Kaiṣamā's citizens. | ||
Literarily, the book's themes proved the key towards a merger of the two currents of socialist realism and agrarianism into the style nowadays called "individual-friendly socialist realism", with a radical shift of focus from the works of society to the components of that society that built all of those works. Late in the Kaiṣamā period, the strictly socialist element faded away, with a general rediscovery of folk roots and a taste for pure, unpretentious ars narrandi, that led to the contemporary successful style called "fairytale realism" (''yaldidhusmanædani'').<br/>Another, more politically active topic of Kaiṣamā-era literature had a more epic matter, focussing on the expansion of the communist world in the countries undergoing decolonization from Western powers, particularly in eastern Védren. | Literarily, the book's themes proved the key towards a merger of the two currents of socialist realism and agrarianism into the style nowadays called "individual-friendly socialist realism", with a radical shift of focus from the works of society to the components of that society that built all of those works. Late in the Kaiṣamā period, the strictly socialist element faded away, with a general rediscovery of folk roots and a taste for pure, unpretentious ars narrandi, that led to the contemporary successful style called "fairytale realism" (''yaldidhusmanædani'').<br/>Another, more politically active topic of Kaiṣamā-era literature had a more epic matter, focussing on the expansion of the communist world in the countries undergoing decolonization from Western powers, particularly in eastern Védren. | ||