Pub Date : 2022-07-20DOI: 10.25071/2369-7326.40331
Zaynab Ali
Destruction is transnational: homes, places of worship, healing and community are annihilated and the landscapes of counties are altered. Meanwhile, civilians are left to grapple with their new realities. However, the attention afforded to these disasters varies depending on factors of race, ethnicity, creed, and nationality—the ties that are held dear are the very bonds that determine friends from foes. In most cases, however, news of violence is met by indifference. Individuals are unable to empathize with strangers whose lives are being shattered. This paper analyzes Atiq Rahimi’s Earth and Ashes (1999/tr.2002) in order to argue that the vehicle transporting one away from apathy is a re-visioning of friendship. Questions of focus include, how is empathy formed for those who are long-gone, or for those whose faces one cannot see? And how can friendship help bridge this gap? An ethical turn to analyzing friendships that can forge connections around the world requires a “re-visioning” of what it means to be a witness to another’s distress as outlined by Oliver Kelly in Witnessing: Beyond Recognition and Michel Foucault’s “Friendship as a way of Life.” In Earth and Ashes transit and re-visioning operate on two levels: physically across an unforgiving landscape to the coal mines, and emotionally through death and destruction to the eventual acceptance of infinite loss. This paper argues that progress down the road and past the checkpoint is enabled by fleeting relations working as vehicles: Dastaguir befriends a shopkeeper, a fellow bus passenger, and a servant who help facilitate his passage through the hazardous landscapes of war and trauma. As witnesses to Dastaguir’s transit, these friends help catalyse, and cauterise, exile from family, community, safety—from life itself until an ethical re-visioning of friendships beyond borders can occur.
破坏是跨国的:房屋、礼拜场所、医疗场所和社区被摧毁，各县的景观被改变。与此同时，平民们不得不与新的现实作斗争。然而，对这些灾难的关注因种族、民族、信仰和国籍的不同而有所不同——人们珍视的纽带正是决定朋友是敌人的纽带。然而，在大多数情况下，人们对暴力新闻漠不关心。人们无法同情那些生活被摧毁的陌生人。本文分析了拉希米的《大地与灰烬》(Earth and Ashes, 1999/tr.2002)，认为将人从冷漠中解脱出来的媒介是对友谊的重新审视。关注的问题包括，如何对那些早已逝去的人或那些看不到面孔的人形成同理心?友谊如何帮助弥合这一鸿沟?从道德角度分析友谊，可以在世界各地建立联系，这需要“重新设想”作为他人痛苦的见证人意味着什么，正如奥利弗·凯利(Oliver Kelly)在《见证:超越认知》(witness: Beyond Recognition)和米歇尔·福柯(Michel Foucault)的《友谊作为一种生活方式》(Friendship as a way of Life)中概述的那样。在《大地与灰烬》中，穿越和重新想象在两个层面上进行:在身体上穿越无情的风景来到煤矿，在情感上穿越死亡和毁灭，最终接受无限的损失。本文认为，在道路上的前进和通过检查站是由短暂的关系作为交通工具来实现的:Dastaguir与一位店主、一位公交车乘客和一位仆人成为朋友，后者帮助他通过战争和创伤的危险景观。这些朋友见证了达斯塔吉尔的转变，他们帮助催化和烧灼了他从家庭、社区、安全——从生活本身——的放逐，直到对超越国界的友谊进行道德上的重新审视。
{"title":"Friend or Foe? Re-visioning Friendships Beyond Borders","authors":"Zaynab Ali","doi":"10.25071/2369-7326.40331","DOIUrl":"https://doi.org/10.25071/2369-7326.40331","url":null,"abstract":"Destruction is transnational: homes, places of worship, healing and community are annihilated and the landscapes of counties are altered. Meanwhile, civilians are left to grapple with their new realities. However, the attention afforded to these disasters varies depending on factors of race, ethnicity, creed, and nationality—the ties that are held dear are the very bonds that determine friends from foes. In most cases, however, news of violence is met by indifference. Individuals are unable to empathize with strangers whose lives are being shattered. This paper analyzes Atiq Rahimi’s Earth and Ashes (1999/tr.2002) in order to argue that the vehicle transporting one away from apathy is a re-visioning of friendship. Questions of focus include, how is empathy formed for those who are long-gone, or for those whose faces one cannot see? And how can friendship help bridge this gap? An ethical turn to analyzing friendships that can forge connections around the world requires a “re-visioning” of what it means to be a witness to another’s distress as outlined by Oliver Kelly in Witnessing: Beyond Recognition and Michel Foucault’s “Friendship as a way of Life.” \u0000In Earth and Ashes transit and re-visioning operate on two levels: physically across an unforgiving landscape to the coal mines, and emotionally through death and destruction to the eventual acceptance of infinite loss. This paper argues that progress down the road and past the checkpoint is enabled by fleeting relations working as vehicles: Dastaguir befriends a shopkeeper, a fellow bus passenger, and a servant who help facilitate his passage through the hazardous landscapes of war and trauma. As witnesses to Dastaguir’s transit, these friends help catalyse, and cauterise, exile from family, community, safety—from life itself until an ethical re-visioning of friendships beyond borders can occur.","PeriodicalId":297142,"journal":{"name":"Pivot: A Journal of Interdisciplinary Studies and Thought","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115321235","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-20DOI: 10.25071/2369-7326.40320
J. Lundquist
This essay analyzes Yōko Ogawa’s The Diving Pool, in which the woman characters' ‘improper femininities’ are expressed through the rupturing of commensality. Ogawa's protagonists cause direct harm to those around them as a direct response to patriarchal norms of motherhood and child-rearing, as the novel explores how patriarchal capitalism and alienation destroy possibilities for female solidarity.
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Pub Date : 2022-07-20DOI: 10.25071/2369-7326.40330
Ayse Irem Karabag
Latife Tekin’s Swords of Ice (1989/tr.2007) depicts the lives of Halilhan and his best friend Gogi, “ragged men” from Istanbul’s “outer most belt” (18). Smart, spiritual, and naïve, Gogi tries to help Halilhan, although Halilhan tricks his brothers and misuses company funds to buy a second-hand red Volvo. While the Volvo is the techne for upward mobility, power and status, Halilhan recognizes that his well-tuned friendship with Gogi is vital to escape the poverty that their neighborhood imposes. This paper analyzes the friendship between Gogi and Halilhan, as they mark a fragile transgression of territorial boundaries, class norms, and socio-political values.
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Pub Date : 2019-04-02DOI: 10.25071/2369-7326.40302
S. Ruzzi
Authors of academic research on globalization often employ watery metaphors -fluidity, circulation, flows - in attempt to analyze the unlimitedness of movements of capital, commodities, ideas, and people. The frictionless sea has thus come to be the metaphor of circulation par excellence. Yet, in the last two decades, the hardening of migration policies all over Europe and beyond EU borders, which has aimed at strengthening a water-barrier between Europe and its “southern beyond”, compels for a consideration of the maritime space, the Mediterranean Sea, as b/order space(s). Through a geo-literary analysis of the novel Le Baiser de Lampedusa (2011) by Mounir Charfi, I will focus my attention on the ways in which the Mediterranean Sea is rendered, modeled and reflected as a b/order space in and through literary representation. The author through the close association of the ordinary and the fantastic, and employing a narrative mode that undermines realism, creates an alternative description of the Mediterranean borderscape in which basic assumptions of referentiality do not hold anymore. In fact, throughout the narrative, the notion of the Mediterranean sea is challenged and its visual appearance becomes blurred and disappears. As a consequence of its disappearance, continents shift and geographic regions are subverted. What emerges is first that the understanding of the Mediterrannean Sea as a b/order is put into question, and secondly, that geopolitical delimitations are not only arbitrary but also flexible. Therefore, the following article deals with the realm of counterfactual geography in border fiction.
全球化学术研究的作者经常使用“水”的隐喻——流动性、循环、流动——试图分析资本、商品、思想和人员的无限流动。因此，无摩擦的海洋成为了卓越循环的隐喻。然而，在过去的二十年里，整个欧洲和欧盟边界以外的移民政策的强化，其目的是加强欧洲与其“南部以外”之间的水屏障，迫使人们考虑将海洋空间地中海作为b/order空间。通过对穆尼尔·查菲(Mounir Charfi) 2011年的小说《兰佩杜萨河》(Le Baiser de Lampedusa)的地理文学分析，我将把注意力集中在地中海在文学表现中被渲染、建模和反映为b/order空间的方式上。作者通过普通与奇幻的紧密联系，采用一种破坏现实主义的叙事模式，创造了一种对地中海边境景观的另类描述，在这种描述中，指称性的基本假设不再成立。事实上，在整个叙事过程中，地中海的概念受到了挑战，它的视觉外观变得模糊和消失。由于它的消失，大陆移动，地理区域被颠覆。首先，人们对地中海的理解受到了质疑，其次，地缘政治划界不仅是武断的，而且是灵活的。因此，下面的文章将探讨边境小说中的反事实地理领域。
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Pub Date : 2019-04-02DOI: 10.25071/2369-7326.40301
A. Zastrow
In the novel Housekeeping, Marilynne Robinson discusses main character, Sylvie’s, relationship with nature in a way that revises what many New Western historians view as the Old West’s destructive ideology toward nature. Sylvie lives in opposition to what is seen as the aggressive mannerisms of Old Western males, individuals who have attempted to conquer both women and nature through their disregard for the female histories of the Old West as well as through their degradation of the faultless Western land. An effort that brings together both of these ideas, a concept that connects the maltreatment of women as well as of nature throughout history, ecofeminist philosophies are, in turn, relevant to a discussion of Robinson’s Sylvie and her New Western principles. Both viewpoints express a historical overlap of women and nature; therefore, Sylvie’s actions, which contradict the conquering mentalities of the Old West, also align with fundamental ecofeminist principles. Her actions throughout the novel possess an understanding and admiration of nature’s character as well as a voice that disagrees with the mistreatment that it receives.
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Pub Date : 2019-04-02DOI: 10.25071/2369-7326.40291
Kara Stone
What can post-humanism teach us about game design? This paper questions the line drawn between what species and matter can play and what cannot play. Combining works by scholars of feminist post-humanism, new materialism, and game studies, primarily Jane Bennett, Donna Haraway, and T.L. Taylor, it proposes that play is a form of communication not only between animals and humans but also between plants and cyborgs, insects and atoms. Beginning by interrogating the borders of the human that have been built on ableist and racist discourses, this paper moves towards considering the human as interspecies and outlines that we must reassess the ways in which a multiplicity of species experience the intra-action that constitutes “play.” With a brief look into the history of defining play in both game studies and animal studies and their small crossover, play is reconfigured into an outlook or an approach rather than a set of rules. It is a drive that all species and matter experience, including insects, bacteria, and metal. This moves us beyond considering solely the materiality of our bodies at play by reconsidering the objects of play as our co-players, as matter with agential force. I argue that we need to reconsider the videogame player as an interspecies being, an assemblage of human and non-human bodies. The de-anthropocentricization of the popular notions of player agency allows for a multiplicity of reactions not created in the linear cause and effect course, the belief in ultimate player control within procedural systems, which dominates game studies. This paper concludes by submitting possibilities of what considering the non-human through a feminist and anti-ableist lens can offer game designers, players, and critics, such as considering the material platform’s impact on play, reforming the individualistic agency of players, and designing for the Other(s).
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Pub Date : 2019-04-02DOI: 10.25071/2369-7326.40293
Shelby E. Ward
This paper extends Tariq Jazeel’s argument on cosmopolitanism to the Anthropocene. Jazeel argues that cosmopolitanism should be thought of geospatially, as a geographic analysis reveals that cosmopolitanism cannot escape its own historically Western spatial imaginary, ultimately collapsing difference and universalizing humanity (77). In reaction against suggestions that cosmopolitanism is a more ethical and socially responsible approach to changing environments, I maintain instead that the Anthropocene already operates within a cosmopolitan geospatial imaginary, which not only collapses blame and responsibility in the face of global environmental crises but also silences and erases the historical contexts of exploitation and extraction that follow within north-south lines of coloniality. Therefore, a decolonization of the cosmopolitan geospatial imaginary of the Anthropocene requires, in order to situate continued coloniality in environmental geopolitics and international relations, looking at the frameworks of both the nation-state and cosmopolitanism. The sections follow a critique of this proposed dialectic working within systems of exclusionary politics of the nation-state and the collapsing politics of cosmopolitanism.
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Pub Date : 2019-04-02DOI: 10.25071/2369-7326.40295
R. Jackson-Harper
In 1872, Isabella Valancy Crawford answered a call printed in George-Édouard Desbarats’s weekly story paper the Hearthstone seeking: “narratives, novels, sketches penned by vigorous Canadian hands, welling out from fresh and fertile Canadian brains, thrilling with the adventures by sea and land, of Canadian heroes” (Early and Peterman 25). Crawford’s winning submission to the Hearthstone's call, Winona; or, The Foster-Sisters, reaps the materials for its narrative from “inexhaustible fields” of both “fact and fancy” of a burgeoning Canadian national imagination (25). This paper is interested in exploring the specifically Canadian anxieties expressed by the novel, as this paper examines the manner in which the displaced occupants of the novel’s Howard lodge act as uncanny avatars of the natural world and of a wilderness as they resist (or, are denied) a place in the domestic space established by the “national family” (167). In this paper, I argue that Crawford’s Winona, with its attention to both domestic and natural spaces, provides a productive site through which to interrogate the vexed relationship of a newly Confederated country with its own “native materials” (Johnson 7; Early and Peterman 10).
1872年，伊莎贝拉·瓦兰西·克劳福德回应了乔治·-Édouard Desbarats每周出版的故事报纸《炉石传说》的呼吁:“由精力充沛的加拿大人之手撰写的叙事、小说、素描，从新鲜而肥沃的加拿大人的大脑中涌出来，加拿大英雄们在海上和陆地上的冒险令人兴奋”(Early and Peterman 25)。克劳福德对炉石召唤的胜利服从，薇诺娜;或者，《寄养姐妹》，从“取之不尽，用之不竭”的“事实与幻想”的加拿大民族想象力中获取叙事素材(25)。本文对探索小说中加拿大人特有的焦虑感兴趣，因为本文研究了小说中霍华德小屋的流离失所者在抵制(或被拒绝)在由“国民家庭”建立的家庭空间中占有一席之地时，作为自然世界和荒野的神秘化身的方式。在本文中，我认为克劳福德的《薇诺娜》对家庭和自然空间的关注，提供了一个富有成效的场所，通过这个场所，我们可以询问一个新邦联国家与自己的“本土材料”之间令人烦恼的关系(Johnson 7;厄尔利和彼得曼。
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Pub Date : 2019-04-02DOI: 10.25071/2369-7326.40303
Philippa Henderson
It is impossible to think today, without thinking of the Anthropocene. As biospheres are pushed ever-closer towards exhaustion, collapse, and/or radically inhospitable transmutations, there is a simultaneous explosion of work striving to represent and understand this epoch. However, the Anthropocene should not be thought in isolation from other social, political, and ecological processes. In this paper, I investigate the Anthropocene’s intersection with settler colonialism. Of particular interest to this paper are the metaphorical and narrative accounts about wastelanded spaces; that is, how meaning is ascribed to the local manifests of the Anthropocene as they are birthed on colonized territories. I ask what sort of futurities or recuperations are imagined as extant within the Anthropocene; in particular, whether possibilities for anti-colonial futures are imagined as existing within or emerging from wastelanded spaces. I investigate Richard-Yves Sitoski’s (settler) brownfields. In this intensely located book of poetry—which Sitoski describes as a “poetic ‘autogeography” of Owen Sound”—identifying the presence of what I call settler fatalism in the face of the Anthropocene and its attendant brownfields. I suggest this fatalism is brought about by a melancholic attachment to the processes of wastelanding that are endemic to settler colonization. The final section of this paper contrasts the settler fatalism of Sitoski with the still ambivalent, though more generative poetry of Liz Howard (Ashinaabek). I suggest that Howard’s Infinite Citizen of the Shaking Tent approaches the Anthropocene not as a terminal epoch, but as what Donna Haraway calls “a boundary event”.
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Pub Date : 2019-04-02DOI: 10.25071/2369-7326.40308
Aaron Kreuter
In this paper, I explore the connections between meat-eating, cruelty, and the Israeli/Palestinian crisis in Israeli author David Grossman's 2008 novel To the End of the Land (translated from the Hebrew in 2010 by Jessica Cohen). Using the radical vegetarian-feminist theories of Carol J. Adams, I argue that in the novel, Grossman reveals how the Israeli nation-state's treatment of the occupied Palestinian people is part and parcel of the same ideological construct that allows its citizens to consume the flesh of dead animals; if a nation can eat meat, it can dehumanize and oppress its unwanted others. In particular, I look at a pivotal moment in the novel, where the protagonist Ora's son's military unit leaves an elderly Palestinian man chained up and suffering in a Hebron meat locker; I locate this event as the most important physical space in a novel preoccupied with space, land, and physicality. I also look at another example of a Jewish author grappling with the cruelty of eating meat, the Yiddish writer Isaac Bashevis Singer's short story "The Slaughterer." Finally, I interrogate the idea, put forward by Todd Hasak-Lowy, that Grossman is less concerned with the sufferings of the Palestinian people than he is the sufferings of the stoic Israeli, forced to make compromising moral choices.
在本文中，我探讨了以色列作家大卫·格罗斯曼2008年出版的小说《到土地的尽头》(2010年由杰西卡·科恩从希伯来语翻译而来)中肉食、残忍和以色列/巴勒斯坦危机之间的联系。我认为，格罗斯曼运用卡罗尔·j·亚当斯(Carol J. Adams)激进的素食主义女权主义理论，在小说中揭示了以色列民族国家对待被占领的巴勒斯坦人民的方式，是允许其公民食用死动物肉的同一意识形态结构的一部分;如果一个国家可以吃肉，它就可以非人化和压迫不受欢迎的其他国家。我特别关注了小说中的一个关键时刻，主人公奥拉儿子的部队把一个巴勒斯坦老人锁在希伯伦的一个肉柜里，让他受苦受难;我把这一事件定位为小说中最重要的物理空间，它主要关注空间、土地和物质。我还看了另一个犹太作家与吃肉的残忍作斗争的例子，意第绪语作家艾萨克·巴什维斯·辛格(Isaac Bashevis Singer)的短篇小说《屠夫》(the Slaughterer)。最后，我质疑托德·哈萨克-洛伊(Todd Hasak-Lowy)提出的观点，即格罗斯曼更关心被迫做出妥协道德选择的坚忍的以色列人的痛苦，而不是巴勒斯坦人民的痛苦。
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