Techniques for text classification: Literature review and current trends

Automated classification of text into predefined categories has always been considered as a vital method to manage and process a vast amount of documents in digital forms that are widespread and continuously increasing. This kind of web information, popularly known as the digital/electronic information is in the form of documents, conference material, publications, journals, editorials, web pages, e-mail etc. People largely access information from these online sources rather than being limited to archaic paper sources like books, magazines, newspapers etc. But the main problem is that this enormous information lacks organization which makes it difficult to manage. Text classification is recognized as one of the key techniques used for organizing such kind of digital data. In this paper we have studied the existing work in the area of text classification which will allow us to have a fair evaluation of the progress made in this field till date. We have investigated the papers to the best of our knowledge and have tried to summarize all existing information in a comprehensive and succinct manner. The studies have been summarized in a tabular form according to the publication year considering numerous key perspectives. The main emphasis is laid on various steps involved in text classification process viz. document representation methods, feature selection methods, data mining methods and the evaluation technique used by each study to carry out the results on a particular dataset

Action nominalizations in Early Modern scientific English

The present dissertation, Action nominalizations in Early Modern scientific English, was conceived as a contribution to the literature on nominalizations. Its point of departure was the assertion that action nominalizations are the result of a word-formation process which aims at filling gaps in the vocabulary of a particular language, English in this case. Action nominalizations are clear cases of grammatical metaphor (Halliday 2004 [1985]), since they are nouns, but they refer to actions as verbs do. For this reason, attention is given to the evolution and use of action nominalizations in the Early Modern English period (henceforth EModE), the time which sees the greatest increase of vocabulary in the history of the English language. Given that nouns prototypically refer to objects rather than actions, the question arises as to how they behave when they denote actions, and what the consequences of this use are

Solo practice : an owner\u27s manual for succes

https://egrove.olemiss.edu/aicpa_guides/1550/thumbnail.jp

Recovering indigenous inscriptions of meaning from the colonial novel: A re-reading of the spatial archetypes in Joseph Conrad’s Lord Jim

This paper discusses an alternative reading practice of the colonial novel (Zawiah 2003) that puts the re(-) presentation of space in such novels under scrutiny. Informed firstly by Jungian archetypal criticism and secondly, by Gayatri Spivak’s concept of ‘worlding’ (1999), it examines the re-presentation of Malaya’s geospatial features – the sea, mountains, forests – as archetypes in the novel Lord Jim (1900) by Joseph Conrad. These archetypal images, I argue, erase the indigenous meanings already inscribed onto Malaya’s geospatial features, in the colonial project of worlding Malaya. However, by peeling away the layers of Western inscriptions of meaning onto Malaya’s geospatial features, the contemporary, post-colonial reader might recover the various meanings endowed on Malaya by its native inhabitants. This alternative reading practice thus enables the reader to discover the diversity of meanings that can and have been given to geospatial features, as opposed to the West’s unilateral act of worlding other worlds

Gay Faulkner: Uncovering a Homosexual Presence in Yoknapatawpha and Beyond

This dissertation is a biographical study of William Faulkner (1897-1962) as his life coincided with a particular moment in LGBT history when the words homosexual and queer were undergoing profound changes and when our contemporary understanding of gay identity was becoming a widespread and recognizable epistemology. The connections forged in this study--based on archival research from Joseph Blotner\u27s extensive biographical notes--reveal a version of Faulkner distinctly not anxious about homosexuality and, in fact, often quite comfortable with gay men and living in gay environments (New Orleans, New York). From these connections, I reassess Faulkner\u27s pre-marriage writings (1918-1929) for their prolific reference to homosexual themes. I culiminate these early years with a new reading of Darl Bundren from As I Lay Dying (1930)--the first novel Faulkner completed after his marriage--for the way Darl\u27s community constructs him as queer and the way he defines his own gay identity as a wounded soldier who was exposed to homosexuality during his time at the war in France. Then I turn towards the changes Faulkner\u27s perspective underwent after his marriage, in the 1930s, as he wrote his major novels. Finally, I turn towards the final years of his career and assess Faulkner\u27s depiction of V. K. Ratliff in the latter novels of the Snopes trilogy as a Cold War homosexual, whose presence throughout Faulkner\u27s long career crystalizes in the closing scenes in The Mansion (1959) as the final verdict on the great saga of Yoknapatawpha County. This study is a developmental narrative both of Faulkner\u27s queer identity throughout his life and of his mastery of the gay representation through its many emanations in the first half of the twentieth century

"The Transcultural Feminist Grotesque: Embodiment in Contemporary Anglophone Literatures"

This dissertation examines contemporary literary works that have shaped the mode or subgenre of the transcultural feminist grotesque. Margaret Atwood’s The Edible Woman (1969), Angela Carter’s Nights at the Circus (1984), Shani Mootoo’s Cereus Blooms at Night (1996) and Pauline Melville’s The Ventriloquist’s Tale (1997) are among a number of texts written in the second half of the twentieth century that redefine the mode of the grotesque during this time of intense, feminist debate. These four works, in particular, attest to uses of the grotesque as a feminist aesthetic and reflect a transcultural, that is, global turn towards questions of embodiment. The study of these literary texts exemplifies that the grotesque cannot exclusively be read in terms of the representation of bodies but in fact can be interpreted in connection to the newly developing fields of embodiment theory and feminist phenomenology. By drawing on the grotesque both in theme and style, these novels foreground lived bodily experience, perception and embodied thought and thus contribute to more nuanced and more diverse representations of embodiment.Meine Dissertation mit dem Titel „The Transcultural Feminist Grotesque: Embodiment in Contemporary Anglophone Literatures“ befasst sich mit der Darstellung von grotesker Körperlichkeit in zeitgenössischen anglophonen Literaturen. Anhand der Analyse von vier repräsentativen Romanen, The Edible Woman (1969) von Margaret Atwood, Nights at the Circus (1984) von Angela Carter, Cereus Blooms at Night (1996) von Shani Mootoo und The Ventriloquist’s Tale (1997) von Pauline Melville, zeichnet die Arbeit eine Veränderung in der Benutzung des Modus des Grotesken nach. Es wird herausgearbeitet, dass das Groteske am Ende des 20. Jahrhunderts nicht mehr nur als Repräsentation von Körpern, und insbesondere von weiblichen Körpern gelesen werden kann, sondern dass sich der Modus auch im Sinne eines phänomenologischen Verständnisses von Körperlichkeit interpretieren lässt. Körperempfinden, Wahrnehmung und taktile Erfahrungen werden in diesen Romanen in den Vordergrund gerückt. Somit spiegeln diese literarischen Werke die Entwicklungen aber auch Problematiken in feministischen Diskursen zu der Zeit ihrer Publikationen wider, in denen Materialität, Körperlichkeit und Einschreibung von Geschlechterstrukturen in Körper an Wichtigkeit gewinnen

City, politics, economics, culture…

The paper emphasizes the complexity of the city as the phenomenon of radicalized modernity and the need of its multidimensional study. Globalizational and transnational processes are setting the city as a complex intersection, which is gaining in economic and political significance well investigated from political economy perspective that is in big part immersed in globalization discourse. Faced with the problems and the impact of deregulation, decentralization and privatization city appears as a vital place of economic, political and cultural development. Understanding these issues requires contextualization. By avoiding excessive generalizations and too rigid dichotomies, local / urban politics show some of the major potentials of local/global network connections, which in combination with multitude actors in urban politics can mean innovative changes. From that point of view questions of the role of culture in such context are set: cultural elements are increasingly emerging as tool of political economy but also as representation of resistance and, the most importantly, as part of locals’ development projects. Finally, it seems that all problems about quality of life in city (or the claims for the right to the city) end up in cultural conflict where urban is place of its appearance or its clearest expression, and for that part, it appears as the place of transformation of politics

Universal Burdens : Stories of (Un)Freedom from the Unitarian Universalist Association, The MOVE Organization, and Taqwacore

Zen Buddhists have long given the following advice to attain liberation: “Eat when you’re hungry. Sleep when you’re tired.” In other words: “Freedom” is the “knowledge of necessity” (Hegel, Marx, and Engels). Early Islamic communities dealt with the challenge of internal warfare and tyranny and concluded that, “sixty years of tyranny is better than one day’s anarchy.” In other words, the worst-case scenario is a war “of every man against every man,” (Thomas Hobbes) and all theories of statecraft are built upon that premise. Ever since the dawn of colonialism, indigenous peoples have been struggling for self-determination. Many, such as Comanche thinker Parra-Wa-Samen, lived and died for the right to move across a land without state or borders. In other words, “Give Me Liberty or Give Me Death!” (Patrick Henry). How is it then that an English textbook could possibly focus on “freedom” as a universal value and simultaneously exclude all non-European traditions and perspectives? Why should conversations about “freedom” begin with Hegel, Hobbes, and Henry rather than the earlier examples of Zen, Islam, and indigenous peoples? If “freedom” concerns everybody then do not the conversations in academia about “freedom” by scholars (as well as rising economists, planners, and politicians) affect everybody? If democratic inclusivity entails the demand that all people affected by decisions are to be included in those very decision-making processes then contemporary academia has a problem when talking about “freedom.” In selling the term “freedom” as a universally applicable but uniquely European (and sacrosanct) idea most of the planet has been excluded from these conversations. This means that control over the idea and how it is interpreted has been determined by a very narrow range of persons, from the mid-1600s to mid-1900s: almost exclusively white, male, heterosexual, property-owning, able-bodied, and, not uncommonly, racist. This thesis argues that the problem goes deeper than white supremacy and patriarchy and cannot be resolved with quota systems to ensure inclusion on the basis of race or gender. Instead, the problem is two-fold: (1) dominant conceptions of “freedom,” as the opposite of “slavery,” “tyranny,” or “constraint,” are seen here as bound to a mentality and language of domination, and (2) “freedom,” as a central value in social orders, perpetuates white supremacy and patriarchy. Focus on “freedom” contra “unfreedom” obscures, disguises, or denies those “unfreedoms” upon which “freedom” is necessarily bound. Once those “unfreedoms” are exposed or recognized (whether violence, obligation, responsibility, dependency and interdependency, equality and inequality, needs, justice, limitations, etc.) the conversations about “freedom” can be spoken in a language that all cultures can understand in order to participate as equal parties. Toward these ends, this dissertation engages in stories from three contemporary empirical contexts in the U.S.: the Unitarian Universalist Association, the MOVE Organization, and taqwacore. Through a blend of text analysis, ethnography, storytelling, and personal experience, the purpose of this thesis is to imagine what more inclusive conversations might look like. Using the term (un)freedom to transcend the false binary of “freedom” and “unfreedom,” three potential types of (un)freedom are conceived to further the aim of democratic inclusivity: Negotiating the Limits of Language, Shouldering Incalculable Responsibility in Community, and Feeling an Obligation to Challenge Injustice

The doing and undoing of global literature : myth, microcosm and atopia in triestine writing

La présente étude conduit les traditions fragmentées de la culture littéraire de Trieste vers les préoccupations contemporaines de la littérature mondiale à l’époque actuelle où la mondialisation est largement perçue comme le paradigme historique prédominant de la modernité. Ce que j’appelle la « littérature globalisée » renvoie à la refonte de la Weltliteratur – envisagée par Goethe et traduite comme « world literature » ou la « littérature universelle » – par des discours sur la culture mondiale et le post-nationalisme. Cependant, lorsque les études littéraires posent les questions de la « littérature globalisée », elles sont confrontées à un problème : le passage de l’idée universelle inhérente au paradigme de Goethe entre le Scylla d’un internationalisme relativiste et occidental, et le Charybde d’un mondialisme atopique et déshumanisé. Les spécialistes de la littérature mondiale qui tendent vers la première position acquièrent un fondement institutionnel en travaillant avec l’hypothèse implicite selon laquelle les nations sont fondées sur les langues nationales, ce qui souscrit à la relation entre la littérature mondiale et les littératures nationales. L’universalité de cette hypothèse implicite est réfutée par l’écriture triestine. Dans cette étude, je soutiens que l’écriture triestine du début du XXe siècle agit comme un précurseur de la réflexion sur la culture littéraire globalisée du XXIe siècle. Elle dispose de sa propre économie de sens, de sorte qu’elle n’entre pas dans les nationalismes littéraires, mais elle ne tombe pas non plus dans le mondialisme atopique. Elle n’est pas catégoriquement opposée à la littérature nationale; mais elle ne permet pas aux traditions nationales de prendre racine. Les écrivains de Triestine exprimaient le désir d’un sentiment d’unité et d’appartenance, ainsi que celui d’une conscience critique qui dissout ce désir. Ils résistaient à l’idéalisation de ces particularismes et n’ont jamais réussi à réaliser la coalescence de ses écrits dans une tradition littéraire unifiée. Par conséquent, Trieste a souvent été considérée comme un non-lieu et sa littérature comme une anti-littérature. En contournant les impératifs territoriaux de la tradition nationale italienne – comme il est illustré par le cas de Italo Svevo – l’écriture triestine a été ultérieurement incluse dans les paramètres littéraires et culturels de la Mitteleuropa, où son expression a été imaginée comme un microcosme de la pluralité supranationale de l’ancien Empire des Habsbourg. Toutefois, le macrocosme projeté de Trieste n’est pas une image unifiée, comme le serait un globe; mais il est plutôt une nébuleuse planétaire – selon l’image de Svevo – où aucune idéalisation universalisante ne peut se réaliser. Cette étude interroge l’image de la ville comme un microcosme et comme un non-lieu, comme cela se rapporte au macrocosme des atopies de la mondialisation, afin de démontrer que l’écriture de Trieste est la littérature globalisée avant la lettre. La dialectique non résolue entre faire et défaire la langue littéraire et l’identité à travers l’écriture anime la culture littéraire de Trieste, et son dynamisme contribue aux débats sur la mondialisation et les questions de la culture en découlant. Cette étude de l’écriture triestine offre des perspectives critiques sur l’état des littératures canoniques dans un monde où les frontières disparaissent et les non-lieux se multiplient. L’image de la nébuleuse planétaire devient possiblement celle d’un archétype pour le monde globalisé d’aujourd’hui.The present study brings the fragmented traditions of Triestine literary culture to bear on contemporary preoccupations with world literature at a time when globalization is widely perceived as the predominant historical paradigm that informs modernity. What I am calling “global literature” refers to the refashioning of Weltliteratur – envisioned by Goethe and translated as “world literature” or “littérature universelle” – by discourses on global culture and post-nationalism. However, when literary studies take on questions of global literature they are faced with a problem, navigating the universal idea of Goethe’s paradigm between the Scylla of a relativist, occidental internationalism and the Charybdis of a dehumanized, atopian globalism. Proponents of world literature who lean towards the former position gain an institutional foothold by working with the implicit hypothesis that nations are based in language, which underwrites the relationship between world literature and national literatures. The universality of this implicit hypothesis is what Triestine writing disproves. In this study, I argue that Triestine writing in the first decades of the twentieth century acts as a precursor to thinking about global literary culture for the twenty-first century. It has its own economy of sense, whereby it doesn’t fit into literary nationalisms, but it doesn’t fall into atopian globalism either. It is not emphatically opposed to national literature; rather it does not admit national traditions to take root. Triestine writers expressed a desire for a sense of unity and belonging, as well as a critical conscience that undoes that desire. It resists the idealization of its particularities, and never successfully coalesces into a unified literary tradition. Consequently, Trieste has often been thought of as a non-place and its literature as antiliterature. In bypassing the territorial imperatives of the Italian national tradition – as the case of Italo Svevo illustrates – Triestine writing was later caught up in the literary-cultural parameters of Mitteleuropa, where its literary expression was imagined as a microcosm of the former Habsburg Empire’s supranational plurality. However, the projected macrocosm of Trieste is not a unified image, like a globe; but instead it is a nebula – as Svevo had imagined it – where no universal idealizations could gain a foothold. This study interrogates the image of the city as a microcosm and as a nowhere and how that relates to the macrocosm of the atopias of globalization, in order to demonstrate that Triestine writing is global literature ante litteram. The unresolved dialectics of doing and undoing literary language and identity through the act of writing that animates Triestine literary culture plays out in globalization debates and the questions of culture that arise from it. Triestine writing offers critical perspectives on the status of canonic literatures in a world of disappearing borders and placeless places, where the nebula is a master image for today’s world