Travel and Imperialist Nostalgia in Ernest Hemingway’s Green Hills of Africa

This paper examines the politics of travel and imperialist nostalgia in Ernest Hemingway’s memoir Green Hills of Africa. Informed by recent theoretical contributions to travel and postcolonial studies, this paper investigates ways in which the representation of travel and nostalgia in this memoir speaks to the colonial and imperialist rhetoric. Unlike previous studies, this paper suggests that the travels and nostalgia of Hemingway for Green Hills of Africa reflect certain ideological and historical determinants of the interwar politics that dominated modern American literature. While Hemingway seems to distance himself from the rhetoric of the empire, his reflections on travelling in Africa and his nostalgia for it are arguably entangled by it. This paper demonstrates that Hemingway’s narrative extends a dichotomy between the East and West constructed by 19th century (American) orientalist travel writers and critiqued by Edward Said.

From Bethlehem to Basilicata: Framing Pasolini from Palestine

Sopralluoghi in Palestina (Location Hunting in Palestine) (1965) documents Pasolini’s search for an archaic, biblical world within which to set Il Vangelo secondo Matteo (The Gospel According to St. Matthew) (1964). Pasolini’s search in Palestine/Israel was eventually abandoned, with The Gospel According to St. Matthew being filmed in and around Basilicata. Pasolini’s documentary has proven a fertile object with which Palestinian artists have conducted dialogues. Following Edward Said, this article reads the documentary ‘contrapuntally’ – as a text to be resituated and responded to – through two responses: Ayreen Anastas’s Pasolini Pa* Palestine (2005) and Basma Alsharif’s Ouroboros (2017). Examining Alsharif’s engagement with Carlo Levi’s Cristo si è fermato a Eboli (Christ Stopped at Eboli) (1945), the article interrogates Pasolini’s and Levi’s Basilicata and Anastas’ and Alsharif’s responses from Palestine, arguing that the contrapuntal movement between these four works constitutes a ‘dialectical’ cinematic image of Palestine – between image and reality, the archaic and the contemporary.

Emde, Coolen, dan Istrinya: Analisis Gender dan Relasi Kuasa dalam Pekabaran Injil di Jawa Timur (1812-1848)

This article aims to build awareness of the gender equality issues in the history of Christianity through historical research. The subject of the research is the history of missions in East Java, especially in 1812-1848. Therefore, this study employs an analysis of gender and power relations both through feminist theory initiated by Kwok Pui Lan and also orientalism theory brought by Edward Said in examining the history of mission in East Java on that period. The characters appointed as the research subjects are Johannes Emde and Coenrad Laurens Coolen, along with their wives and children. They are the pioneers in introducing the gospel to the Javanese in East Java, thus become the foundations of the Christian community in East Java. In particular, the life of Emde and Coolen are so intertwined with the history of the East Java Christian Church (GKJW). However, there is a gender gap found in the mission by Emde and Coolen. In response, this research is conducted to keep building the awareness of gender justice as the history of Christianity carry on.AbstrakTulisan ini adalah bentuk upaya membangun kesadaran terhadap keadilan gender atas sejarah Kekristenan melalui penelitian pada sejarah pekabaran Injil di Jawa Timur khususnya pada tahun 1812-1848. Untuk itu penelitian ini menggunakan analisis gender dan relasi kuasa melalui teori feminis yang digagas oleh Kwok Pui Lan dan teori orientalisme yang dibawa oleh Edward Said dalam menelaah sejarah pekabaran Injil di Jawa Timur pada periode tersebut. Tokoh-tokoh yang diangkat adalah Johannes Emde dan Coenrad Laurens Coolen, beserta istri dan anaknya. Mereka memiliki andil besar dalam mengenalkan Injil dan menjadi pondasi komunitas Kristen di Jawa Timur. Utamanya tokoh Emde dan Coolen yang begitu melekat pada sejarah Greja Kristen Jawi Wetan (GKJW). Namun dalam proses pekabaran Injil yang dilakukan oleh Emde dan Coolen lekat dengan ketimpangan gender. Oleh karena itu, penelitian ini dilakukan supaya terus terbangun kesadaran pada keadilan gender dalam membaca dan melanjutkan sejarah Kekristenan di mana saja.

Mulan, de 1998 a 2020: Os estereótipos, orientalismos e narrativas da cultura asiática que permaneceram após 22 anos

A presente resenha concentra-se na análise entre os filmes Mulan de 1998, e o live action de mesmo nome, lançado em 2020, no qual busca propor uma discussão entre suas divergências e semelhanças, bem como a perpetuidade de narrativas orientalistas que permaneceram nas duas produções da Disney nesse espaço de 22 anos. A partir do viés de O Orientalismo de Edward Said, o texto engloba a problemática acerca das produções estadunidenses sobre histórias asiáticas, tendo por diretriz temporal o espaço entre o primeiro e o último filme do conto ancestral chinês.

Reflections on the Yoruba Past: Toyin Falola on Isaac Delano

Toyin Falola remains one of the most illuminating voices with remarkable efforts to reposition the continent of Africa on the appropriate place on the global map. He has provided sufficient evidence that he deserves the accolades he attracts from contemporaries and admirers. More than many of his contemporaries, Toyin Falola continues to demonstrate that knowledge production from Africa is sustainable if past events are interrogated accordingly. In very many ways, he displays quality content that gives him the sort of image he has built for Africans generally, and himself particularly in the world of intellectualism. The debate about the essentialism of African knowledge economy, especially the Yoruba culture, is centuries old, and frozen in its condition. It became prominently popular from the beginning of African’s contact with Europeans and Arabs, and this, ever since then, has attracted deepened engagement by African scholars whose primary intention was to defend their cultural legacy. Understanding that the proliferation of such desecrating rhetoric that Africans are a people without history by Eurocentric scholars like Trevor Roper and David Hume was a consummate attempt to undermine their existence, and then justify their expansionist agenda, makes African scholars of various disciplines to stand in defense of their history, hence decolonization process in pre- and post-independence era. Apparently, it was Edward Said who asserts that, “domination and inequities of power and wealth are perennial facts of human society. But in today’s global setting they are also interpretable as having something to do with imperialism, its history, its new forms.”1 It thus seems that the generations that witnessed such unmistakable assault on their cultural heritage were not ready to accept it in good faith, and this provoked 1 Edward Said. Culture and Imperialism. New York: Vintage Books, 1993, p.19. 270 Wale Oyedeji corresponding resistance from them. They however reacted intellectually. It was in the spirit of reacting defensively that the first, second and third generations of historians emerged. Their sudden increase in the production of intelligent materials sent such a strong signal to the West so much that the world was compelled to change their erroneous misconception about Africa and Africans. As such, scholars like Samuel Johnson, Isaac Delano, Kenneth Dike, Bala Usman, Obaro Ikime, Bolanle Awe and a host of others took up the challenge of setting the record straight. The trend continues in that fashion even in postcolonial environment. For one thing, it birthed the Ibadan School of History, an intellectual society that achieved beautiful and daunting results in their quest for African cultural redemption. Many contemporary scholars consider the efforts of these pioneer intellectuals purposely because their works provide sufficient background to understanding African cultures and values, its steady evolution and travails. As such, in this writing, I intend to consider the greatness of Yoruba culture, a people in West Africa, visa-a-vie their precolonial undertaking and their colonial experience. Leaning on the works of Isaac Delano, this work will look into the Yoruba past to reflect on the culture, philosophy, ideology, epistemology and ontology of the people, with a view to educating the general public on the inexhaustible items of their knowledge economy and productions. Falola has done exponentially well to relate to us the seemingly beautiful body of works produced by Isaac Delano in journals, newspapers, periodicals, personal records among many other things. All these are indications that ingenuity cannot be covered by the web of power because while power is transient, ingenuity that persists is not.

Metodologia da história da arte não europeia

Se o projeto euro-ocidental de modernidade técnica, científica, política e econômica produziu a crença na marcha inexorável da história, e se tal progresso foi encharcado pela constituição da razão iluminista com não poucos paradoxos presentes nas relações interculturais, o século XX expôs as contradições desse mesmo ideal de modernidade, a começar pela revisão dos efeitos deletérios de uma globalização assimétrica cujas raízes encontram-se fincadas no humanismo, no mercantilismo e no colonialismo europeu promovidos desde o final do século XV. Partindo desta premissa e considerando que a História da Arte se constitui como campo de conhecimento mais ou menos autônomo justamente no bojo desse percurso da modernidade em conluio com a colonialidade, o presente projeto de pesquisa propõe-se a discutir os confrontos estéticos presentes nas fricções interculturais oriundas da globalização, de modo a perceber como a arte, com suas teorias e metodologias, tornou-se um campo privilegiado de estetização de racismos e etnocentrismos desde o início do colonialismo, perpassando a gênese da arte moderna como “exotismo oriental” ou como “primitivismo afro-americano”, até chegar à absorção desses artefatos pelos sistemas e pelos mercados de arte contemporâneos. O que mudou nesse ínterim? Que sistemas de valores serviram de gatilho para essa “passagem” ao multicultural? Quais confrontos estéticos foram assumidos e quais foram subsumidos pela historiografia moderno-contemporânea da arte? Para tentar evidenciar a tessitura destas questões, a pesquisa tem caráter histórico-iconográfico instalado num diálogo interdisciplinar que envolve a História, a Antropologia e a Sociologia através de autores como Aby Warburg, Sally Price, Adolfo Colombres, Estela Ocampo, Aníbal Quijano, Walter Mignolo, Philippe Dagen, Éric Michaud, Alfred Gell, Simon Gikandi, Achille Mbembe, Frank Willet, Inaga Shigemi, Hamid Dabashi, James Clifford e Edward Said, dentre outros.

Postcolonial Gothic Elements in Joaquin’s The Woman Who Had Two Navels

Nick Joaquin (Nicomedes Márquez Joaquín, (1917-2004) is known for his unique style of writing, tropical Gothic, and applying gothic elements in his stories and novels. This paper examines his first novel The Woman Who Had Two Navels through the lens of postcolonial theory. The paper also investigates gothic narratives in his novel by applying David Punter’s literary-historical approach. Punter (2000), in his book Postcolonial Imaginings: Fictions of a New World Order, examines the metamorphoses of the Gothic as a genre in some selected novels and poems. The book depicts new manifestations of the Gothic during 20th century literature. This paper attempts to investigate how the elements of postcolonial Gothic as discussed by Punter are manifested in Joaquin’s novel. In doing so, the contrapuntal method of reading, introduced by Edward Said (1993), is also applied to explore the hidden parts of history in the novel.

A amarga experiência de racismo em Moçambique: a cor da pele, a educação e a sobrevivência do mais forte

O presente artigo, de cunho qualitativo hermenêutico e bibliográfico, versa sobre o legado racial deixado pelo colonialismo português em Moçambique, tendo como base a abordagem desenvolvida por Edward Said na obra intitulada Orientalism. Com base nos fundamentos ideológicos por ele apresentados e na compreensão da política colonial de assimilação, desenvolvida na literatura pós-colonial moçambicana, procura-se entender o impacto sociopolítico, econômico e educacional que o ato segregacionista deixou na mesma sociedade. No fim, o artigo propõe a adoção da justiça retificativa como sendo uma alternativa para a sociedade moçambicana solucionar os problemas provocados pela situação acima mencionada de modo a evitar possíveis conflitos entre os seus cidadãos no futuro.

Wretched Subjectivity

This article rethinks critically a landmark work of the twentieth century—The Captive Mind, by Nobel laureate Czesław Miłosz. Published in 1953, the book sought to understand human subjectivity, or, as it put it, “how the human mind functions,” in Cold-War Eastern Europe. I argue that, while probing what Western intellectuals of that time saw as the historical novelty of totalitarianism, Miłosz formulates an analysis that is rather retro. He represents Eastern Europe in terms of colonialism and imperialism—as a colonized realm and a colonized mind. What is more, he casts his representation in the terms of what Edward Said famously called “Orientalism”—producing a distorted, Orientalist work. Finally, while intimating hope for overcoming Eastern Europe’s domination, Miłosz shows that hope as illusory.