Late Style as Resistance in the Works of Edward Said, Mahmoud Darwish, and Mourid Barghouti

2021 ◽  
pp. 31-46
Author(s):  
Tahrir Hamdi
Keyword(s):  
Paragraph ◽  
2008 ◽  
Vol 31 (3) ◽  
pp. 265-280 ◽  
Author(s):  
KATHERINE FRY

This article examines the role of the aesthetic in the criticism of Edward Said through a reading of two lesser-explored texts, Musical Elaborations (1991) and On Late Style (2006). It explores how, by drawing upon ideas from Gramsci and Adorno, Said advocates a convergence of social and aesthetic approaches to musical analysis and criticism. Although critical of some of the tensions arising from Said's varying perspectives on music and society, the article suggests that we can nonetheless detect a distinctive ideology of the aesthetic in Said's writings on music. It argues that Said's ideas on the temporal or narrative structure of certain musical works or performances function, within his wider thinking, as an aesthetic paradigm for undermining fixed identity and linear or totalizing narratives. Thus Said's reflections on music do not simply retreat from social and political concerns, but rather elaborate a utopian thinking regarding the interface between criticism and the aesthetic.


Third Text ◽  
1997 ◽  
Vol 11 (38) ◽  
pp. 15-24
Author(s):  
Tim Lawrence
Keyword(s):  

2014 ◽  
Vol 11 (2) ◽  
pp. 42-52
Author(s):  
Elizabeth Geary Keohane

Cet article analyse un ouvrage d’André Gide, Carnets d’Égypte, dans le contexte de ‘late style’, un concept adornien développé par Edward Said. Bien que Carnets d’Égypte représente un des derniers ouvrages de Gide, il ne s’agit pas d’une tentative de créer une impression de complétude ni de couronner une œuvre variée. C’est plutôt un espace créatif où il peut se permettre de se concentrer sur l’inachèvement. Nous examinons donc ce que Gide a choisi de ne pas ‘terminer’ ou même de ne pas ‘finaliser’ – le voyage lui-même et surtout le processus d'écriture qui s'ensuit. Pour Said, ‘late style’ est une attitude que nous pouvons déceler chez certains auteurs qui se trouvent devant la mort. Se concentrer sur l’inachèvement et non sur la complétude dans un tel cas révèle une certaine résistance chez Gide qui est tout de même productive, car elle arrive à faire avancer le processus d’écriture. André Gide in Egypt: the Unfinished and the Creative Process This article analyses a work by André Gide, Carnets d’Égypte, in the context of 'late style', an Adornian concept developed by Edward Said. Although Carnets d’Égypte is one of Gide’s final works, it does not attempt to create a sense of completeness nor does it attempt to crown a varied body of work. It is instead a creative space where he can allow himself to concentrate on the incomplete or the unfinished. I therefore examine what Gide has chosen not to ‘finish’ or even not to ‘finalise’ – that is, the journey itself and more particularly, the related writing process. For Said, ‘late style’ is an attitude that can be detected in certain authors facing death. Concentrating in such a case on what remains unfinished, instead of on completeness, reveals a certain resistance on Gide’s part which is nonetheless productive, since it manages to advance the writing process.


More Time ◽  
2019 ◽  
pp. 1-37
Author(s):  
Lee Clark Mitchell

This introduction begins with a comprehensive analysis of the short story’s range, encapsulating a brief history of its practice and criticism from Poe onwards. As prelude to chapter analyses of four contemporary writers who have transformed the field, it offers an assessment of two exceptional stories focused on memory, by Richard Ford and Jhumpa Lahiri, before turning to Raymond Carver’s minimalism and issues raised by his stylistic alterations. The conception of “late style,” introduced by Theodor Adorno and revived by Edward Said in 2006, is then brought into question, along with the short story’s treatment as a distinct genre. A conclusion provides an overview of the book’s structure and rationale, outlining the distinctive storytelling qualities of the quartet of writers, as well as definitions of their late styles.


2021 ◽  
pp. 31-46
Author(s):  
Tahrir Hamdi

This chapter critically engages with Edward W. Said’s conceptualization of ‘Late Style’ in light of continued catastrophic occurrences in Palestine. It argues that a ‘lateness of beginnings’ represents the Palestinian intellectual’s deepest resistance against catastrophe, impending death, dispossession, and colonization. In the face of continued catastrophe, resistance in post-millennial Palestine is currently being reinvigorated by the creativity of new Palestinian generations, who have attained a metaphorical lateness by the very means of the repetition of the catastrophic. The chapter explores the reconfiguration of Late Style resistance in the works of Edward Said, Mahmoud Darwish, and Mourid Barghouti, arguing that these intellectuals’ works are important in foregrounding an oppositional criticism in the face of divisionist agendas at this most critical moment in the continuation of the Palestinian struggle.


ARTMargins ◽  
2014 ◽  
Vol 3 (3) ◽  
pp. 45-67
Author(s):  
Karin Zitzewitz

At nearly the same late-1980s moment, two of the most important artists of India's twentieth century, Tyeb Mehta (1925–2009) and K. G. Subramanyan (b. 1924), turned to the goddess as a subject for painting. Although Mehta and Subramanyan represented different strands of Indian modernism, they had both hitherto largely limited themselves to secular subject matter. This essay accounts for the significance of their goddess turn by discussing it as an example of late style, as theorized by Edward Said. It finds in these paintings the intransigence, anachronism, and negative intervention championed by Said, but also a critique of the secularism that he argued was the root of late style. Mehta and Subramanyan's intervention came at a crucial moment in Indian art history, as modernism began to be undermined by a rising group of narrative painters supported by the critic Geeta Kapur. The older artists’ embrace of the religious image sits uneasily in Kapur's influential narration of post-colonial Indian art history.


2019 ◽  
Vol 18 (2) ◽  
pp. 221-237
Author(s):  
Eyal Clyne

Drawing on speech acts theory, this article discusses the illocutionary and perlocutionary forces of discursive practices with which certain academic circles seek to discredit the Saidian ‘Orientalism’ framework. Identifying the unusual value attached to Said as object of attachment or detachment, desirability and exceptionality, this analysis turns away from deliberations about ‘orientalism’ as a party in a battle of ideas, and studies common cautionary statements and other responses by peers as actions in the social (academic) world, that enculture and police expectations. Cautioning subjects about this framework, or conditioning its employment to preceding extensive pre-emptive complicating mitigations, in effect constructs this framework as undesirable and ‘risky’. While strong discursive reactions are not uncommon in academia, comparing them to treatments of less-controversial social theories reveals formulations, meanings and attentions which are arguably reserved for this ‘theory’. Conclusively, common dismissals, warnings and criticisms of Said and ‘Orientalism’ often exemplify Saidian claims, as they deploy the powerful advantage of enforcing hegemonic, and indeed Orientalist, views.


2004 ◽  
Vol 2 (2) ◽  
pp. 144-145
Author(s):  
Naim S. Ateek
Keyword(s):  

2017 ◽  
Vol 16 (1) ◽  
pp. 7-25 ◽  
Author(s):  
Tahrir Hamdi

Postcolonialism, profoundly influenced by the Palestinian scholar Edward Said, has until recently been oddly silent on Palestine, a topic that not only preoccupied Said's thinking and writing, but also inspired his theoretical ideas on imperialism, anti-colonial struggle and the worldliness and affiliations of the text and the critic. This theoretical silence on Palestine was, in fact, preceded by a historical, political, geographical, social and cultural contestation of all forms of Palestinian spaces that include not only dispossessing Palestinians of their land, but also building apartheid walls, destroying hundreds of thousands of olive trees, appropriating/stealing traditional Palestinian dishes and clothes, silencing Palestinian narratives and the Muslim call to prayer. This paper will argue that these contested spaces necessarily become sites of Palestinian cultural production, struggle and sumud.


1988 ◽  
Vol 17 (4) ◽  
pp. 160-165 ◽  
Author(s):  
Edward Said ◽  
Ibrahim Abu-Lughod
Keyword(s):  

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