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In Adulterous Nations, Tatiana Kuzmic enlarges our perspective on the nineteenth-century novel of adultery and how it often served as a metaphor for relationships between the imperial and the colonized. In the context of the long-standing practice of gendering nations as female, the novels discussed—Eliot’s Middlemarch, Fontane’s Effi Briest, and Tolstoy’s Anna Karenina, along with Šenoa’s The Goldsmith’s Gold and Sienkiewicz’s Quo Vadis—can be understood as depicting international crises on the scale of the nuclear family. Kuzmic argues that the hopes, anxieties, and interests of European nations in this period can be discerned in the destabilizing force of adultery. Reading the work of Šenoa and Sienkiewicz, Kuzmic illuminates the relationship between the literature of dominant nations and that of the semicolonized territories that posed a threat to them. Kuzmic’s study enhances our understanding of not only these novels but nineteenth-century European literature more generally.
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Can Scotland be considered an English colony? Is its experience and literature comparable to that of overseas postcolonial countries? Or are such comparisons no more than victimology to mask Scottish complicity in the British Empire and justify nationalism? These questions have been heatedly debated in the aftermath of the 2014 referendum on independence and amid a continuing campaign for more autonomy. Gaelic Scotland in the Colonial Imagination offers an introduction to the emerging field of postcolonial Scottish studies, assessing both its potential and limitations to promote further interdisciplinary dialogue. Accessible to readers from various backgrounds, the book combines overviews of theoretical, social, and cultural contexts with detailed case studies of literary and nonliterary texts. Silke Stroh shows how the image of Scotland’s Gaelic margins changed under the influence of the emergence of the modern nation-state and the rise of overseas colonialism.
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Privately Empowered responds to the lack of adequate attention paid to Islam in Africa in comparison to the Middle East and the Arab world. Shirin Edwin points to the embrace between Islam and politics that has limited Islamic feminist discourse to regions where it evolves in tandem with the nation-state and is commonly understood in terms of activism, social affiliations, or struggles for legal reform. Edwin examines the novels of Zaynab Alkali, Abubakar Gimba, and Hauwa Ali due to their emphases on personal engagement, Islamic ritual in the quotidian, and observance of Qur’anic injunctions. Analysis of these texts connects the ways Muslim women in northern Nigeria balance their spiritual habits in ever changing configurations of their private domains. The spiritual universe of African Muslim women may be one where Islam is not the source of their problems or their political activity, but a spiritual activity devoid of political forms.
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