La clôture de l'espace résidentiel dans l'arme domestique de Nadine Gordimer

1998 ◽  
Vol 25 (99) ◽  
pp. 85-94
Author(s):  
Marianne Morange
Keyword(s):  
2017 ◽  
Vol 6 (2) ◽  
pp. 328
Author(s):  
Şahin KIZILTAŞ

The world has gone through a trauma for centuries. Almost all nations have experienced all sorts of traumatic events and feelings in this period. Among those nations, the black seem to be the most unlucky and ill-fated suffered from traumatic disasters. However, among those black nations, the natives of South Africa have been the most piteous and wretched ones. Their misfortune began in 1652 with the arrival of white colonists in the country. Since then, the oppression and persecution of white European colonists and settlers on natives increasingly continued. Those native people were displaced from the lands inherited from their ancestors a few centuries ago. They were not allowed to have equal rights with white people and to share same environment in public premises. The natives have put up resistance against the racial and colonial practices of white settlers which excluded them from all living spaces; yet, they could not manage, even they came into power in 1994. Today their exclusion and violence victimization still go on and they are still subjected to inferior treatment by (post)colonial dominant white powers. As a white intellectual and writer who had European origins, Nadine Gordimer witnessed the repression and torturing of European settlers on native people in South Africa. In her novels, she has reflected the racial discrimination practiced by white people who have considered of themselves in a superior position compared to the black. This study aims to focus on how Gordimer has reflected the trauma which the black people of South Africa have experienced as a consequence of racist practices. This will contribute to clarify and get across the real and true-life traumatic narratives of native people in the colonized countries.


Author(s):  
Carrol Clarkson

Carrol Clarkson’s chapter wrestles with the contentious question of Coetzee’s relation to the Black Consciousness Movement in South Africa of the 1970s and early 1980s, which took its philosophical bearings from Frantz Fanon and found expression in the writings of Steve Biko. Clarkson focuses on the ways in which Coetzee departed from the ideas about writing and resistance that were circulating in his contemporary South Africa, particularly as articulated by novelist Nadine Gordimer. Clarkson discusses two related literary-critical problems: an ethics and politics of representation, and an ethics and politics of address, showing how Coetzee explores a tension between freedom of expression and responsibility to the other. In the slippage from saying to addressing we are led to further thought about modes and sites of consciousness—and hence accountabilities—in the interlocutory contact zones of the post-colony. The chapter invites a sharper appreciation of what a postcolonial philosophy might be.


Books Abroad ◽  
1975 ◽  
Vol 49 (4) ◽  
pp. 840 ◽  
Author(s):  
André P. Brink ◽  
Robert F. Haugh
Keyword(s):  

Biography ◽  
2018 ◽  
Vol 41 (3) ◽  
pp. 720-723
Author(s):  
Ronald Suresh Roberts
Keyword(s):  

2016 ◽  
Vol 32 (2) ◽  
pp. 1-12 ◽  
Author(s):  
Michael Titlestad
Keyword(s):  

Author(s):  
Ilan Stavans

“The ingathering” surveys modern Jewish literature after the Second World War beyond Israel and the United States and meditates on the multilingual aspect of Jewish literature. This includes the work of Alberto Gerchunoff and Jacobo Timerman in Argentina, Clarice Lispector and Moacyr Scliar in Brazil, Elias Canetti in Bulgaria, Dan Jacobson and Nadine Gordimer in South Africa, and Harold Pinter and Howard Jacobson in the United Kingdom. Jewish writers are simultaneously insiders and outsiders, a position that allows them a unique perspective full of nuance. Therefore, modern Jewish literature is truly global, in regard to not only its authors but also its multifaceted audiences.


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