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The article consists in a comparative reading of three novels: Um rio chamado tempo by Mia Couto, Le pain des corbeaux by Lhoussain Azergui and Paw królowej by Dorota Masłowska. In spite of the difference of the historical circumstances of Mozambique, Morocco and Poland, these three books meet at an intersecting point: the emergence of an intelligentsia that uses literacy and writing as an instrument to deconstruct the post-colonial concept of nation and to operate a trans-colonial renegotiation of identity. By the notion of trans-colonial, I understand the opposition against new kinds of symbolic violence that emerged after the end of the colonial period; here this new form of oppression is related to the concept of national unity – an artificial construct that leaves no place for a dualism or pluralism of cultural reality (two shores of the Zambezi river, Arab and Berber dualism in Morocco, "small homelands" in Poland).
The young heroes of the novels grasp the pen in order to break through the falseness or the taboos created by the fathers, establishing, at the same time, the relation of solidarity with the world of the grandfathers. The act of writing becomes an actualization of the ancestral universe of magic. The settlement of accounts with the parental generation concerns the vision of nation built upon the resistance against the colonizer (it also refers to the Polish cultural formation, based on the tradition of uprisings and resistance against the Russians).
The ancient Egyptians were accustomed to use "travel" and "individualism" as metaphors for the journey of one's life, as an expression of an individual’s aspirations in pursuit of a goal, whether on land or sea. ,A person who exhibits unusual attitudes or deviates from the cultural path of Egyptian society, will face obstacles and serious difficulties such as drowning, drifting, or disaster, while at the same time being tested by the gods, who could integrate him back into society and the Egyptian culture again, or leave him in the depths of darkness. In this context, our paper aims to shed light on the importance of individualism and how it is used as the basis for deviation from the prevalent cultural path. It also examines the relationship between individualism and the Egyptian culture, social identity, and self-representation. It also deals with individualism as an expression of human ambition, and its implications. Additionally, it discusses the issue of determinism and divine fate and their impact on the orientation of humans travelling through life, as opposed to human free will.
Axel Honneth associates his reading of Hegel with Winnicott's maturational development theory, in order to defend theses on intersubjectivity and recognition. That connection between philosophy and psychoanalysis is a target of criticism from two Hegelians: Joel Whitebook, a reader of Freud, and Judith Butler, a critical reader of Freud and Lacan. At the core of the controversy is Honneth's rejection of the work of the negative that is performed by Freud's death drive. We intend on following in the wake of that debate, and thus investigate the reasons and consequences for social criticism of Honneth's rejection of Freud's death drive.
C’est trop auch! the translation of contemporary French literature featuring urban youth slang
(2016)
The French post-colonial novel has recently been witnessing the emergence of urban youth language or français contemporain des cités (Goudaillier 2001). This linguistic variety allows underprivileged youths from multi-ethnic suburbs to rebel against authority by deliberately violating standard language norms. Its characteristics include frequent lexical input from immigrant languages, in particular Arabic and English, and the use of verlan at the morphological level, with the latter involving a form of back slang using syllabic inversion, which can be recurrently applied to heighten its coding function. In view of the social rejection of this ‘antilanguage’ (Halliday 1978), it has had difficulty penetrating into literature. However, this is now beginning to change, with urban youth discourse appearing in a number of novels, mostly by young ‘post-migration’ writers (Geiser 2008), such as Faïza Guène, Insa Sané and Rachid Djaïdani. While this language variety has mainly been dealt with by sociolinguists, some of the novels concerned are now crossing borders, and a multi-disciplinary approach to this phenomenon is now called for, combining linguistic, literary and translatological tools.
The transfer of this heterolingual genre does indeed raise a number of issues. For example, if we assume that translation is a cultural-political practice (Venuti 2008), what options do translators have to convey the resistant discourse of young immigrant slang users? How will the relationship between language use and social identity manifest itself in the target text? And how can a contrastive linguistic analysis of the features of urban youth language help to resolve translation problems? I will draw on a corpus of French and Dutch novels as well as some translations from French in an attempt to answer these questions.
Most of us receive numerous spam e-mails, texts that in one or the other way try to convince us to engage in the transaction of enormous sums of money, promising enormous benefits. In reality, such scam e-mails are fraudulent attempts to swindle money from unsuspecting Internet users. Language, its social contexts, and the composition of texts play a crucial role in the scammers’ strategies to approach their victims. This article uncovers and discusses some of the linguistic strategies by which scammers try to shape a sense of identity and mutual relationship – in the face of virtual anonymity –, and to involve their readers personally. In their attempts to get the recipients involved, scammers combine cultural indexicals, interactional roles, and narrative strategies. The analysis distinguishes three different narrative strategies in scam e-mails: Based on first, second, and third person stories, scammers establish links with the recipients by combining fictional content with real-world contexts. Some of the narratives display quite elaborate and artful traits and involve prototypical functions of traditional fairy tales. Hereby they implicitly connect the story content with the interactional roles of e-mail communication.
This article traces the representation of love, gender and national identity in Shani Mootoo’s creative work in general and her most recent novel Valmiki’s Daughter (2008) in particular. In all her work, Mootoo describes the phenomenon of otherness as a part of the negotiating process of the protagonists' selves.Challenging xenophobia, homophobia and all forms of prejudices the author works with the concept of lesbian and bisexual love, cross-racial relationships in order to write identity and to create a home.
The marginalization of the hijra identity in postcolonial Pakistan perpetuates the inequalities that have dogged the transgender community since the colonial era. Although Pakistan has since ratified all concerned UN treaties aimed at protecting transgender people and preventing human rights violations against them, the country’s gender-variant population nevertheless remains vulnerable to these transgressions. As such, this study aims to explore the following inquiry: “What are the lifeways of the hijra community and how do hijra people face human rights violations in their daily life activities?”
The identity construction of the hijra is a complex process. Pakistan is a patriarchal society that determines gender based on biological sex. While a genitally ambiguous child is generally recognized as intersexed, the family usually obscures this circumstance or tries to enforce a predominantly male identity onto the child. To some degree, an intersexed child is allowed to perform feminine roles, particularly when compared to a biologically male individual who is inclined toward femininity. They may partake in “girls’ games” or in “women’s chores” like cooking; they may opt to don feminine clothing and jewelry or practice walking and talking “like a girl.” Many family members and relatives consider such actions a threat to family honor and/or an indication of weakness, which in turn renders the child vulnerable to sexual or physical assault. Abuse also causes some gender-variant children to drop out of school. As adults, many hijras do not see childhood sexual encounters as assault, particularly because they considered themselves to be feminine even from a young age. Nevertheless, experiences of isolation, abuse, and exclusion often compel a gender-variant child to seek company outside of his/her family of orientation.
Many transgender individuals see redemption in joining the hijra community: there, a new identity is defined and shaped. New members mirror themselves after more senior hijras. In the community, relationships are solidified through similar childhood experiences and interests as well as a shared freedom to express the outer reflection of an “inner feminine soul.” Here, they accept the childhood label affixed to them by heteronormative society: hijra. In fact, the identity now becomes the key to economic viability and socialization.
The predominant livelihood strategies within the hijra community are dancing and prostitution. New members must adhere to stringent norms and rules; they risk (sometimes severe) punishment if they do not. For example, a new hijra must adopt a very strict feminine appearance; if she does not appear feminine enough she may be socially isolated or physically punished. Similarly, a hijra is required to remain passive during sex. In fact, because hijras are stereotyped as passive and vulnerable, many clients physically exploit or even rape them. If she tries to resist, a hijra may face physical violence and, in extreme circumstances, death. Reporting abuse to law enforcement authorities often leads to further exploitation. As such, whether dancing or performing sexually, hijras are encouraged to do whatever is asked of them.
In the last decade, the Supreme Court of Pakistan has taken significant steps to ensure the rights of transgender people. The Court has similarly compelled local governments to amend existing legislation in order to protect the transgender community. Nevertheless, discrepancies exist in legislative and judicial interpretations of the transgender identity, which continues to impede the struggle for basic rights. Indeed, there is a long way to go in the effort to incorporate transgender people into the folds of mainstream Pakistani society.