Pub Date : 2007-08-17DOI: 10.1163/9789401207393_026
S. Ney, Ubc English
In Demeure: Fiction and Testimony, Derrida makes the surprising suggestion, reminiscent of Auerbach and the European philological tradition, that what we call literature may only exist because of Christian Latinity’s universalizing thrust. Could there be something Classical and something Christian that persists in the institution, or even in the culture, of literature (or of what Glissant calls “Literature”)? I propose to examine this suggestion with the help of two novels, Cebu by Peter Bacho and Mass for the Death of an Enemy by Renato E. Madrid. These ambivalent novels evoke a region of the Philippines where Christian Latinity seems to be victorious, but in subtle ways it is undermined. Crucially, it is also translated – from colonizing Spanish, through the Cebuano vernacular of the novels’ characters, and now for us into the English which, oddly, dominates “postcolonial literature.” Is imported Christian Latinity in the end recuperated, or resisted, or both, or neither? And how would the recuperation or resistance of these novels by “postcolonial literature” be affected by the classic Christian patterns – the Pauline/Augustinian divided self in Mass and the participation in Christ’s Passion in Cebu – that preoccupy the novels? Novels from the Christian Philippines are a perfect place for me to begin testing Derrida’s argument, flowing out of his meditation in “Des Tours de Babel” on Walter Benjamin, that because of the common root of the essence of literary and the sacred, languages (and, I suspect, literatures) are not foreign to one another.
在《Demeure: Fiction and Testimony》中，德里达提出了一个令人惊讶的建议，让人想起奥尔巴赫和欧洲语言学传统，即我们所说的文学可能只存在于基督教拉丁语的普遍性推动下。在文学(或者Glissant所说的“文学”)的制度中，甚至文化中，是否存在某种古典主义和基督教主义的东西?我打算借彼得·巴乔的《宿务》和雷纳托·e·马德里的《敌人之死》两部小说来检验这一观点。这些矛盾的小说唤起了菲律宾的一个地区，在那里基督教拉丁裔似乎取得了胜利，但在微妙的方面却受到了破坏。至关重要的是，它也被翻译了——从殖民西班牙语，到小说人物的宿瓦诺方言，现在对我们来说，翻译成了英语，奇怪的是，英语在“后殖民文学”中占主导地位。输入的基督教拉丁语最终是恢复了，还是被抵制了，或者两者都有，或者两者都没有?而“后殖民文学”对这些小说的恢复或抵抗又会如何受到经典基督教模式的影响——保罗/奥古斯丁在弥撒中分裂的自我，以及在宿雾参与基督的受难——这些都是小说的主题?来自基督教菲律宾的小说是我开始检验德里达论点的完美场所，德里达在《巴别塔之旅》(Des Tours de Babel)中对瓦尔特·本雅明(Walter Benjamin)的沉思，即由于文学和神圣的本质具有共同的根源，语言(我怀疑还有文学)彼此之间并不陌生。
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Pub Date : 2007-08-17DOI: 10.1163/9789401207393_025
C. Kanaganayakam
English-language postcolonial literary studies has focused largely on parts of the world formerly colonized by England. This panel, however, will deal with the Philippines, a nation whose history of colonial encounter includes both Spain and the US, in order to advance the argument that its literature has much to contribute to the "arduous conversations" that characterize postcolonial studies. While the historical trajectory that shapes the identity of the Philippines has much in common with the narrative of other postcolonial nations, the resistance/recuperation model does not fit easily in the Philippines. Even among literary histories and critical studies there is hardly a consensus about a theoretical matrix that would explain the complexities of literary production in the Philippines in the twentieth century. This panel contends that literature from the Philippines grapples with a number of issues in ways that extend the boundaries of postcolonial theory and opens up exciting possibilities for reconfiguring nation, religion, genre, aesthetics, and the very notion of literature.
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Pub Date : 2007-08-17DOI: 10.1163/9789401207393_007
D. S. Roberts
Thomas De Quincey’s terrifying oriental nightmares, reported to sensational acclaim in his Confessions of an English Opium-Eater (1821), have become a touchstone of romantic imperialism in recent studies of the literature of the period (Leask 1991; Barrell 1992 et al). De Quincey’s collocation of “all creatures, birds, beasts, reptiles, all trees and plants, usages and appearances, that are found in all tropical regions” in the hypnagogic hallucinations that characterized what he called “the pains of opium” seems to anticipate neatly Said’s theory of orientalism, whereby the orient was supplied by the west with “a mentality, a genealogy, an atmosphere,” the attitudinal basis as he argues for the continuing march of imperialism from the late eighteenth century. Yet, as Thomas Trautmann (1997) has pointed out, orientalist scholarship based in India and led by the influential Asiatic Society of Bengal in the late eighteenth century was extremely enthusiastic about Indian classical antiquity. The early orientalist scholarship posited ethnic, linguistic, cultural and religious links between Europe and India, while recognizing the greater antiquity of Indian civilization. This favourable attitude (which Trautmann calls “Indomania”) was overtaken in the nineteenth century by disavowal of that scholarship and repugnance (which he calls “Indophobia”), influenced by utilitarian and evangelical attitudes to colonialism. De Quincey’s lifespan covers this crucial period of change. My paper examines his evangelical upbringing and interest in biblical and orientalist scholarship to suggest his anxious investment in these modes of thinking. I will suggest that the bizarre orientalist fusions of his dreams can be better understood in the context of changing attitudes to the imperialism during the period. An examination of his work provides a far more dynamic understanding of the processes of orientalism than the binary model suggested by Said. The transformation implied from imperial scholarship to governance, I will suggest, is not irrelevant to a world which continues to pull apart on various grounds of race and ethnicity, and reflects on our own role in the academy today.
托马斯·德·昆西(Thomas De Quincey)在他的《一个英国鸦片食客的自白》(1821)中报道了可怕的东方噩梦，引起了轰动的赞誉，在最近对这一时期的文学研究中，它已成为浪漫帝国主义的试金石(Leask 1991;Barrell, 1992等)。德昆西将“所有热带地区的生物、鸟类、野兽、爬行动物、所有树木和植物、用法和外观”的搭配，用在他所谓的“鸦片之痛”的催眠幻觉中，似乎巧妙地预见了赛义德的东方主义理论，即西方为东方提供了“一种心态、一种谱系、一种氛围”。态度上的基础他认为帝国主义从18世纪晚期开始持续发展。然而，正如托马斯·特劳特曼(Thomas Trautmann, 1997)所指出的那样，以印度为基础的东方学研究，在18世纪后期由颇具影响力的孟加拉亚洲学会(Asiatic Society of Bengal)领导的东方学研究，对印度古典古代研究极为热衷。早期的东方学学者认为欧洲和印度之间存在种族、语言、文化和宗教联系，同时承认印度文明更古老。这种有利的态度(特劳特曼称之为“印度狂热”)在19世纪被对学术的否定和厌恶(他称之为“印度恐惧症”)所取代，这种态度受到功利主义和福音主义对殖民主义态度的影响。德昆西的一生涵盖了这一关键的变革时期。我的论文考察了他的福音教育背景和对圣经和东方主义学术的兴趣，以表明他对这些思维模式的焦虑投资。我认为，在这一时期人们对帝国主义态度的转变背景下，可以更好地理解他的梦境中奇异的东方主义融合。对他的作品的考察提供了对东方主义过程的动态理解，而不是赛义德提出的二元模型。我认为，从帝国学术到治理的转变，与一个继续因种族和民族而分裂的世界并不是无关的，这反映了我们今天在学术界的角色。
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Pub Date : 2007-08-17DOI: 10.4018/978-1-59140-575-7.CH071
A. Roy, Tba
Through examining the cultural practices of the Punjabi Canadian diaspora, including visual arts like film, and performing genres like music and dance, I shall trace multiple patterns of belonging among the community that characterize its engagement with other Canadian groups while retaining cultural continuity with the Punjabi homeland. I shall link multiple belongings to advancement in travel and communication technologies. Through my disciplinary location in English and personal in Hindu Punjabi, I will fan out to postcolonial and postmodern theory to deconstruct the diaspora as a construct. I suggest that Punjabi diaspora be viewed as an ethno-spatial complexrather than a social form(Area Studies) or a type of consciousness(Diaspora theory). By tracing the shared Punjabi ethno-spatial memory, I argue that disjoining the Sikh path from Punjabi culture can open the way to the critical disengagement of religion from culture in the imagining of Indian religious diasporas around the world.
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Pub Date : 2007-08-17DOI: 10.1163/9789401207393_017
D. Lane
The paradigms of pilgrimage—and ideas of sacred space—in Hindu Indian culture are numerous and diverse. Described by Surinder Mohan Bhardwaj in Hindu Places of Pilgrimage in India: A Study in Cultural Geography, the notion of pilgrimage derives from the Indian expression “t?rtha-y?tr?”: “undertaking journey to river fords.” This idea has been interpreted both literally and metaphorically, where a “t?rtha” is associated with a specific place, and where the distance traveled by the pilgrim also helps him or her to accumulate merit. Some elements of landscape are linked with the self-revelation of Hindu gods, such as rivers, running waters, hot springs, hills, and forests. However, scholars emphasize that the English expression “pilgrimage” is not synonymous with the Indian “t?rtha-y?tr?,” and often a simple view of physical journey to a particular site is imposed by Western travelers. In the Indian concept, the state of mind of the pilgrim is more important than a physical journey, there is no ranking of particular places as necessarily “more sacred” than others, and in some interpretations the whole of India is considered to be sacred. This latter notion, again, is read by Western travelers as requiring a “grand tour” of India—visiting most, if not all the places mentioned in the Indian epics. This paper examines how writers from other former British colonies translate the idea of “t?rtha-y?tr?” through a study of two recent travel narratives: Sylvia Fraser’s The Rope in the Water: A Pilgrimage to India and Sarah MacDonald’s Holy Cow: An Indian Adventure. While the Canadian Fraser appropriates the idea of pilgrimage in her search for “something larger than myself,” the Australian MacDonald resists and parodies that idea. However, her book also reconfirms the notion of India as sacred space: in her chapter “Trading Places in the Promised Lands,” she compares these notions to those in Judaism and Christianity, stating finally that “[i]n India I’ve traveled a soul’s journey…a land that shares its sacred space, seems a spiritual home worth having.” Both texts, then, challenge the ideas of selection and spiritual homeland. To some extent, however, such narratives also adopt the colonialist discourse of exploration narratives, described for instance in Greenblatt’s Marvellous Possessions and Ryan’s The Cartographic Eye. My paper will therefore raise important questions about the implications of pilgrimage as a site of intersection between these diverse tropes of “t?rtha y?tr?” and exploration.
在印度教印度文化中，朝圣的范例——以及神圣空间的观念——是众多而多样的。Surinder Mohan Bhardwaj在《印度的印度教朝圣地:文化地理学研究》中描述了朝圣地的概念，朝圣地的概念来源于印度语“t?rtha-y?tr?”:“去渡口旅行。”这个想法有字面上和隐喻上的解释，哪里有“t?”“Rtha”与一个特定的地方有关，朝圣者走过的距离也有助于他或她积累功德。一些景观元素与印度诸神的自我启示有关，如河流、流水、温泉、山丘和森林。然而，学者们强调，英语表达“朝圣”与印度语“t?rtha-y?tr?”不是同义词。西方旅行者常常强加给他们一种去某个特定地点的简单的物理旅行观。在印度人的观念中，朝圣者的精神状态比身体旅行更重要，没有特定地方的排名必然比其他地方“更神圣”，在某些解释中，整个印度都被认为是神圣的。对于西方旅行者来说，后一种想法再次被解读为需要一次印度的“大旅行”——如果不是所有的印度史诗中提到的地方，也要参观大部分。本文考察了其他前英国殖民地的作家如何翻译“t?rtha-y?tr?”通过研究最近的两篇旅行叙事:西尔维娅·弗雷泽的《水里的绳子:印度朝圣》和莎拉·麦克唐纳的《圣牛:印度冒险》。加拿大人弗雷泽(Fraser)在寻找“比自己更大的东西”时挪用了朝圣的想法，而澳大利亚人麦克唐纳(MacDonald)则抵制并模仿了这一想法。然而，她的书也再次确认了印度是神圣空间的概念:在她的“应许之地的交易场所”一章中，她将这些概念与犹太教和基督教的概念进行了比较，最后指出“在印度，我经历了一次灵魂之旅……这片土地分享了它的神圣空间，似乎是一个值得拥有的精神家园。”因此，这两个文本都挑战了选择和精神家园的观念。然而，在某种程度上，这种叙事也采用了殖民主义的探索叙事话语，例如格林布拉特的《奇妙的财产》和瑞安的《制图之眼》。因此，我的论文将提出重要的问题，即朝圣作为这些不同比喻之间的交汇点的含义。rtha y tr ?和探索。
{"title":"“TRADING PLACES IN THE PROMISED LANDS”:INDIAN PILGRIMAGE PARADIGMS IN POSTCOLONIAL TRAVEL NARRATIVES","authors":"D. Lane","doi":"10.1163/9789401207393_017","DOIUrl":"https://doi.org/10.1163/9789401207393_017","url":null,"abstract":"The paradigms of pilgrimage—and ideas of sacred space—in Hindu Indian culture are numerous and diverse. Described by Surinder Mohan Bhardwaj in Hindu Places of Pilgrimage in India: A Study in Cultural Geography, the notion of pilgrimage derives from the Indian expression “t?rtha-y?tr?”: “undertaking journey to river fords.” This idea has been interpreted both literally and metaphorically, where a “t?rtha” is associated with a specific place, and where the distance traveled by the pilgrim also helps him or her to accumulate merit. Some elements of landscape are linked with the self-revelation of Hindu gods, such as rivers, running waters, hot springs, hills, and forests. However, scholars emphasize that the English expression “pilgrimage” is not synonymous with the Indian “t?rtha-y?tr?,” and often a simple view of physical journey to a particular site is imposed by Western travelers. In the Indian concept, the state of mind of the pilgrim is more important than a physical journey, there is no ranking of particular places as necessarily “more sacred” than others, and in some interpretations the whole of India is considered to be sacred. This latter notion, again, is read by Western travelers as requiring a “grand tour” of India—visiting most, if not all the places mentioned in the Indian epics. \u0000 \u0000This paper examines how writers from other former British colonies translate the idea of “t?rtha-y?tr?” through a study of two recent travel narratives: Sylvia Fraser’s The Rope in the Water: A Pilgrimage to India and Sarah MacDonald’s Holy Cow: An Indian Adventure. While the Canadian Fraser appropriates the idea of pilgrimage in her search for “something larger than myself,” the Australian MacDonald resists and parodies that idea. However, her book also reconfirms the notion of India as sacred space: in her chapter “Trading Places in the Promised Lands,” she compares these notions to those in Judaism and Christianity, stating finally that “[i]n India I’ve traveled a soul’s journey…a land that shares its sacred space, seems a spiritual home worth having.” Both texts, then, challenge the ideas of selection and spiritual homeland. To some extent, however, such narratives also adopt the colonialist discourse of exploration narratives, described for instance in Greenblatt’s Marvellous Possessions and Ryan’s The Cartographic Eye. My paper will therefore raise important questions about the implications of pilgrimage as a site of intersection between these diverse tropes of “t?rtha y?tr?” and exploration.","PeriodicalId":430742,"journal":{"name":"Literature For Our Times","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2007-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129202430","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}
The impact of post-colonial theory on globalization discourse has been clear for some time now. The ‘cultural turn’ of globalization studies in the nineties was due almost entirely to the impact of post-colonial analysis. This paper will propose a way of extending this analysis of global culture in a phenomenon I refer to as ‘the transnation.’ The transnation is not an object in space but a way of addressing the mobility, contingency and variable cultural positions of subjects in an increasingly globalized world. ‘The’ transnation represents a state of inbetweenness not adequately accounted for by the terms ‘diaspora’ ‘migrancy’ or ‘multiculturalism’ but which disrupts the discourse of loss attending those terms. The transnation thus becomes a post-colonial intervention into the debates circulating around the questions of cultural identity, diaspora, language and literature in a global future.
{"title":"Globalization, Transnation and Utopia","authors":"B. Ashcroft","doi":"10.4324/9780203370131-7","DOIUrl":"https://doi.org/10.4324/9780203370131-7","url":null,"abstract":"The impact of post-colonial theory on globalization discourse has been clear for some time now. The ‘cultural turn’ of globalization studies in the nineties was due almost entirely to the impact of post-colonial analysis. \u0000This paper will propose a way of extending this analysis of global culture in a phenomenon I refer to as ‘the transnation.’ The transnation is not an object in space but a way of addressing the mobility, contingency and variable cultural positions of subjects in an increasingly globalized world. ‘The’ transnation represents a state of inbetweenness not adequately accounted for by the terms ‘diaspora’ ‘migrancy’ or ‘multiculturalism’ but which disrupts the discourse of loss attending those terms. The transnation thus becomes a post-colonial intervention into the debates circulating around the questions of cultural identity, diaspora, language and literature in a global future.","PeriodicalId":430742,"journal":{"name":"Literature For Our Times","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2007-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130368288","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 : 2007-08-17DOI: 10.1163/9789401207393_008
Satish C. Aikant
Central to India’s struggle for independence was the generation of powerful nationalist forces. The contours of this struggle were broadly defined by the confrontation of these forces with the British colonial power. The 1857 uprising, variously called The Mutiny, or the First war of Independence, though unsuccessful in its immediate objective, set off a chain of events, which culminated in the eventual success of the national liberation movement. However, the meta-narratives of history often ignore the smaller, localized incidents which are nonetheless significant in as much as they deal with the individual lives that were impacted by the violence of the conflict. Ruskin Bond’s novella A Flight of Pigeons (1975) set against the backdrop of the catastrophic happenings of 1857, is based on actual historical incidents. While the narrative underlines the relations of dominance in the cross-cultural and political context, it is primarily concerned with the impact of the confrontation on the individual lives removed from a specific demarcation of nationalist identities. The characters are seen to grow beyond racial antipathies, and Bond debunks the racial stereotypes of Orientalism which see Hindus, Muslims and Sikhs as intolerant and bigoted. A new light is thrown on the notions of human associations, as well as on all forms of piety, and possibilities of mutually-enabling acts in the social life of India. At the same time, the narrative does not detract from the fact that for the average Englishman or Englishwoman, the empire was a fundamental article of faith and the extension of Pax Britannica was seen unfailingly as the unavoidable commitment and a hallowed objective. This paper attempts to analyze the interplay of human relations witnessed in a crucial period of India’s colonial history.
{"title":"Rebels of Empire: The Human Idiom in Ruskin Bond’s A Flight of Pigeons","authors":"Satish C. Aikant","doi":"10.1163/9789401207393_008","DOIUrl":"https://doi.org/10.1163/9789401207393_008","url":null,"abstract":"Central to India’s struggle for independence was the generation of powerful nationalist forces. The contours of this struggle were broadly defined by the confrontation of these forces with the British colonial power. The 1857 uprising, variously called The Mutiny, or the First war of Independence, though unsuccessful in its immediate objective, set off a chain of events, which culminated in the eventual success of the national liberation movement. However, the meta-narratives of history often ignore the smaller, localized incidents which are nonetheless significant in as much as they deal with the individual lives that were impacted by the violence of the conflict. \u0000 Ruskin Bond’s novella A Flight of Pigeons (1975) set against the backdrop of the catastrophic happenings of 1857, is based on actual historical incidents. While the narrative underlines the relations of dominance in the cross-cultural and political context, it is primarily concerned with the impact of the confrontation on the individual lives removed from a specific demarcation of nationalist identities. The characters are seen to grow beyond racial antipathies, and Bond debunks the racial stereotypes of Orientalism which see Hindus, Muslims and Sikhs as intolerant and bigoted. A new light is thrown on the notions of human associations, as well as on all forms of piety, and possibilities of mutually-enabling acts in the social life of India. \u0000 At the same time, the narrative does not detract from the fact that for the average Englishman or Englishwoman, the empire was a fundamental article of faith and the extension of Pax Britannica was seen unfailingly as the unavoidable commitment and a hallowed objective. This paper attempts to analyze the interplay of human relations witnessed in a crucial period of India’s colonial history.","PeriodicalId":430742,"journal":{"name":"Literature For Our Times","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2007-08-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131014763","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}
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