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followed to attain and keep political power. In sum, the fictionalised political memoir is the screen for a behind-the-scenes view of the Vincentian politics of the 1950s and 1960s. The two real-life memoirs, James Mitchell’s Beyond the Islands ( 2006 ) and Ralph Gonsalves’s The Making of ‘The Comrade’ ( 2010b ), offer parallels and contrasts with Thomas’s novel. They are
decadence’ (Richardson, 1997 : 220). 9 As St Vincent’s large private landowners lost interest in their ailing plantations, the Government increasingly bought them, becoming, by the 1960s, the island’s largest landowner. Over the years a variety of smallholder land settlement schemes have been implemented with mixed results. Crown lands on forested slopes in the centre of the island – that is, above 107 m
patriotism. There is not much here though to warn the reader that the life of the novel’s narrator, Fred Ex, is that of a heavy drinker, unless, I suppose, the reader already knows that the novel’s author Frederick Exley had such a life himself.4 Questions about the nature of America in the 1950s and early 1960s, and a central character who finally realises he must remain forever a 516 156 The Existential drinkers ‘fan’ and never be a football star, certainly do form two of the main obsessions in the novel. We can add to these the pursuit of sex. So how are ‘drinking
’s works were attacked with similar hostility. For the psychoanalytic mainstream, his approach lacked focus on ‘real life choices’, which was considered an essential prerequisite for clinical application ( Margolies, 1996 ). By the mid-1960s Fromm was truly an outsider; he was disliked by critical theorists and was seen as ‘too provocative and
been exclusively restricted to representation via the Virgin Mary and a handful of female mystics.56 Yet, as I have already noted, Mary’s relationship to her sexed subjectivity is a complicated one, and this is equally true of the mystics.57 The Jewish 58 54 I am not suggesting that women before the 1960s did not discuss, theorise, or write about religion’s impact on women or women’s place within religious discourses. Rather I am suggesting that it wasn’t until the 1960s that we could really say that feminist theology, as a field of scholarship, found a place
score for the film, including the songs, was composed by Tom Glazer, whose folkish ballads were recorded by leading figures in the US folk revival of the 1950s and, later, Bob Dylan; he also parodied the form himself in a hit single of the early 1960s, ‘On Top of Spaghetti’. Glazer's abilities to cross over between ‘authentic’ and ‘synthetic’ folk music and popular song fulfilled perfectly Kazan and Schulberg's fascination with ‘synthetic folksiness’. 29 Indeed, the enactment of
lack of an overarching view is typical of literature from the 1960s/ 1970s onwards, on the back of the turn to a general postmodern scepticism. Geoffrey R. Liliburne offers a religious interpretation of Francis’s progress through the novel: ‘the nameless force [Francis] seems to be fleeing is never reduced to an element of his own psyche, yet is certainly no deus ex machina. It is in the absence opened up by his sense of pursuit that the suggestion of a transcendent power is evoked’. Geoffrey R. Liliburne, ‘The Color Purple and Ironweed: postmodern narratives of
power. The Intervention started in the year the UN passed the Declaration on the Rights of Indigenous Peoples with the opposition of Australia, New Zealand, US and Canada (O’Sullivan, 2020 ) and continued in 2008, at the same time as Rudd issued a governmental apology for the ‘Stolen Generations’, the children from the Aboriginal communities who were forcedly removed from their families by the Australian governments and church missions until the late 1960s (Barta, 2008 ; Moses, 2011 ). As noted by a number of scholars and activists (Altman and
usually come along after the fact. To take the most obvious example, Foucault’s Archaeology of Knowledge was more of a postscript to his empirical works of the 1960s than a methodologically minded explanation of them. 9 What come before methodologies are problems or problematics: spaces of concern, object-domains that are essentially constructs. 10 Truth is not relative; there are right and wrong answers to particular questions. But answers themselves are, for all that, only relative to problems. One has to know what questions one is asking, what questions
). Yet, as the 1960s came to a close, the assertive, and often abrasive, social critique of the first generation receded into an increasingly impotent aesthetics and abstract metaphysics ( Jarvis, 1998 : 90–123, 124–147). This was brazenly out of step with the political radicalism of the soixante-huitards . To his politically radical students, Adorno’s Aesthetic Theory ( 1970) and Negative Dialectics