America Letters as Witnesses and Agents of Change. Norwegian-American Immigrant Epistles

2021 ◽  
Vol 66 (4) ◽  
pp. 319-328
Author(s):  
Ioana-Andreea Mureșan ◽  

America Letters as Witnesses and Agents of Change. Norwegian-American Immigrant Epistles. The letters written by immigrants to their family and friends in the homeland are pieces of a mosaic that provides a wider picture of the personal stories of migration. The analysis of migration has too often focused on statistics, on the mass of people who have emigrated to the New World. However, America letters represent genuine and simple stories of individuals and reflect, in a personal manner, the way immigrants experienced the migration, as well as the way they tried to adapt to a new culture. America letters reveal the enthusiasm, courage and sense of adventure of the immigrants, but also the difficulties, disillusionment, their struggle to belong, even the despair they went through. This paper argues that America letters are witnesses of change, since the immigrants described the challenges of adjustment and acculturation in the letters they sent home, but also agents of change, as they greatly influenced the Norwegian emigration to America. Norway’s coast and valleys were teeming in the nineteenth century with accounts of the conditions in the New World as they were described in the letters sent home by the immigrants. These immigrant letters contain the testimonials of those who had chosen to emigrate and were passed on from family to family, parish to parish, village to village, convincing more and more people to leave the homeland for America. Keywords: Norwegian emigration to America, Norwegian-American, immigrant letters, America letters, immigrant experience, evolution of mass migration, personal stories of migration

2020 ◽  
pp. 197-223
Author(s):  
Philip E. Phillis ◽  
Philip E. Phillis

The author addresses three major case studies which articulate the notion of a refugee crisis in thought-provoking ways. Indeed, The Suspended Step of the Stork (1991), Ephemeral Town/Efimeri Poli (2000) and The Way to the West/O Dromos Pros ti Dysi (2003) merge conventions of art cinema and documentary in order to challenge discourses of charity and the very concept of a ‘crisis’. In their venture, filmmakers convey mass migration as a tragedy of displacement and homelessness. They expose the reluctance of Greece in its role as host, the new world order of globalization and the hardships of refugees, trapped in prostitution rings and in perpetual search for a home away from home. The debate on representation is extended in order to critically engage with problematic notions of anonymity that stereotypically adorns representations of refugees and it is argued that, in their attempt to screen mass migration as a tragedy, filmmakers reinforce the silence and victimhood of refugees.


Author(s):  
James J. Coleman

At a time when the Union between Scotland and England is once again under the spotlight, Remembering the Past in Nineteenth-Century Scotland examines the way in which Scotland’s national heroes were once remembered as champions of both Scottish and British patriotism. Whereas 19th-century Scotland is popularly depicted as a mire of sentimental Jacobitism and kow-towing unionism, this book shows how Scotland’s national heroes were once the embodiment of a consistent, expressive and robust view of Scottish nationality. Whether celebrating the legacy of William Wallace and Robert Bruce, the reformer John Knox, the Covenanters, 19th-century Scots rooted their national heroes in a Presbyterian and unionist view of Scotland’s past. Examined through the prism of commemoration, this book uncovers collective memories of Scotland’s past entirely opposed to 21st-century assumptions of medieval proto-nationalism and Calvinist misery. Detailed studies of 19th-century commemoration of Scotland’s national heroes Uncovers an all but forgotten interpretation of these ‘great Scots’ Shines a new light on the mindset of nineteenth-century Scottish national identity as being comfortably Scottish and British Overturns the prevailing view of Victorian Scottishness as parochial, sentimental tartanry


1993 ◽  
Vol 11 (3) ◽  
pp. 321-342 ◽  
Author(s):  
Shirley Sharon-Zisser

Abstract: The concem with progress and utility is shared by nineteenth-century scientists, philosophers, and rhetoricians, leading to significant correspondences among their discourses. This concern is manifest, for example, in the way in which several rhetorical treatises of the nineteenth century regard the distinction between a figure and a trope, which had been a common part of rhetorical theory since the time of Quintilian, as useless and anachronistic. By examining three nineteenth-century articulations of the justifications for erasing the trope/figure distinction from the cultural repertoire, this essay reveals structural and semantic parallels between these rhetorical treatises and the discourses of evolution and utilitarianism. Thus, the essay locates the source of the synonymity which the terms “trope” and “figure” have acquired in contemporary critical metalanguage in Victorian ideologies of progress and of the unprofitability and consequent discardability of the ancient.


Author(s):  
Nancy M. Wingfield

This chapter explores a variety of issues central to the turn-of-the-century Austrian panic over trafficking. They include anti-Semitism, Jews as protagonists and victims, and mass migration in an urbanizing world, as well as why particular Austrian cities were associated with the trade in women. The chapter analyzes the government’s domestic and international efforts to combat trafficking, as well as the role bourgeois reform organizations played. It explores the relationship between the trafficker and the trafficked, arguing that these women and girls were not simply victims, but sometimes willing participants, or something in between, in order to sketch a more nuanced picture of turn-of-the-century “white slaving.” The term “trafficker” is employed to reflect the way sources (the state, journalists, reform groups) viewed the issue, not because it can be proved that the problem was as widespread as they claimed.


Author(s):  
James Deaville

The chapter explores the way English-language etiquette books from the nineteenth century prescribe accepted behavior for upwardly mobile members of the bourgeoisie. This advice extended to social events known today as “salons” that were conducted in the domestic drawing room or parlor, where guests would perform musical selections for the enjoyment of other guests. The audience for such informal music making was expected to listen attentively, in keeping with the (self-) disciplining of the bourgeois body that such regulations represented in the nineteenth century. Yet even as the modern world became noisier and aurally more confusing, so, too, did contemporary social events, which led authors to become stricter in their disciplining of the audience at these drawing room performances. Nevertheless, hosts and guests could not avoid the growing “crisis of attention” pervading this mode of entertainment, which would lead to the modern habit of inattentive listening.


Africa ◽  
2021 ◽  
Vol 91 (3) ◽  
pp. 493-515
Author(s):  
Gillian Mathys

AbstractThroughout Africa, contemporary boundaries are deemed ‘artificial’ because they were external impositions breaking apart supposedly homogeneous ethnic units. This article argues that the problem with the colonial borders was not only that they arbitrarily dissected African societies with European interests in mind, but also that they profoundly changed the way in which territoriality and authority functioned in this region, and therefore they affected identity. The presumption that territories could be constructed in which ‘culture’ and ‘political power’ neatly coincided was influenced by European ideas about space and identity, and privileged the perceptions and territorial claims of those ruling the most powerful centres in the nineteenth century. Thus, this article questions assumptions that continue to influence contemporary views of the Lake Kivu region. It shows that local understandings of the relationship between space and identity differed fundamentally from state-centred perspectives, whether in precolonial centralized states or colonial states.


1979 ◽  
Vol 15 (3) ◽  
pp. 379-390
Author(s):  
Frederick Sontag

For some time it seemed as if Christianity itself required us to say that ‘God is in history’. Of course, even to speak of ‘history’ is to reveal a bias for eighteenth- and nineteenth-century forms of thought. But the justification for talking about the Christian God in this way is the doctrine of the incarnation. The centre of the Christian claim is that Jesus is God's representation in history, although we need not go all the way to a full trinitarian interpretation of the relationship between God and Jesus. Thus, the issue is not so much whether God can appear or has appeared within, or entered into, human life as it is a question of what categories we use to represent this. To what degree is God related to the sphere of human events? Whatever our answer, we need periodically to re-examine the way we speak about God to be sure the forms we use have not become misleading.


PMLA ◽  
1964 ◽  
Vol 79 (3) ◽  
pp. 266-282
Author(s):  
David H. Stewart

One of the most impressive features of Anna Karenina is the way in which Tolstoy draws the reader's imagination beyond the literal level of the narrative into generalizations that seem mythical in a manner difficult to articulate. With Dostoevsky or Melville, one sees immediately a propensity for exploiting the symbolic value of things. With Tolstoy, things try, as it were, to resist conversion: they strive to maintain their “thingness” as empirical entities. A character in Dostoevsky is usually only half man; the other half is Christ or Satan. Moby Dick is obviously only half whale; the other half is Evil or some principle of Nature. But Anna Karenina is emphatically Anna Karenina. Like almost all of Tolstoy's characters, she has a proficiency in the husbandry of identity; she jealously hoards her own unique reality, so that it becomes difficult to say of her that she is a “type” of nineteenth-century Russian lady or a “symbol” of modern woman or an “archetypical” Eve or Lilith.


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