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Annalisa Oboe and Elisa Bordin

discourses). This delicate balance of lyric and narrative, instead of calling upon the reader’s responsibility towards the human rights violations he depicts and fostering literary humanitarianism (which has been extensively critiqued as paternalistic by scholars such as Slaughter and Anker), generates a more complicated ethos of reciprocity between reader and text, which asks him or her to see the interconnections with Abani’s young character and the invisible people caught in the illegal world of human trafficking. By making that

in Chris Abani
The Secret History of Las Vegas
Annalisa Oboe and Elisa Bordin

, lack of force, lack of agency) which is usually associated with disability, as the long-used word ‘handicap’ suggests. In other words the participation in the Downwinder Nation functions as an expression of subjectivity and agency, contrary to the tendency to make disabled characters objects of action. 39 The disruptive force of the combination of disability with violence becomes clearer if we borrow from the investigations of disability studies scholars, who lament the diffused ‘paternalistic humanitarianism’ of

in Chris Abani
Anshuman A. Mondal

political activism often ignores or injures as it establishes its own political standards as universal. In both cases, Ghosh does not seek to judge or apportion blame but he does demonstrate how a ‘Western’ urge to political intervention forecloses an ethical understanding of the ‘local’ standards of conduct. In The Shadow Lines it is May Price who demonstrates this disjunction between Western humanitarianism and the dynamics of communalism peculiar to the subcontinent. The text scrupulously delineates her humanitarian credentials in order to prepare the ground for the

in Amitav Ghosh
Abstract only
Angela Lait

important, Mayo’s ‘interviewing programme closely resembles the therapeutic method and its triumphs are apt to be therapeutic’ (Pugh, 1997 : 363). Thus ‘telling’ is a form of recovery. However, by attention to the non-physical capacities of the worker the ‘whole’ person, body and soul, is co-opted more fully to organisational requirements. Mayo’s humanitarianism, superimposed on

in Telling tales
Open Access (free)
Petitions, politics, and the African Christian converts of the nineteenth century
Hlonipha Mokoena

rights, there is still the echo of the abrogated hopes and euphoria of the earlier period. In its past incarnation, liberalism did not and could not rely on the present’s secure institutional foundations. When LMS missionaries introduced their converts to the ‘Word’, they did not then fully realise the secular and political meanings to which Christian theology could be applied. It was only in the practice of missionary humanitarianism that the voices of the converted would seep through in protest against colonial dispossession and the denial of civil rights. When

in Worlding the south
Anshuman A. Mondal

16) – and towards those ‘practical’ sciences so beloved of colonial administrators such as tropical medicine or phrenology, which he discovers whilst still smarting from his faux pas. Even before this episode Balaram had shown a marked inclination towards ‘practical science’, as is evident in his confrontation with the Rationalists at Presidency College when he first expounds on Pasteur’s humanitarianism, of science as ‘an answer to the everyday problems of simple people’. Indeed, despite his School of Reason being composed of Faculties of Pure and Practical Reason

in Amitav Ghosh
Anu Koivunen, Katariina Kyrölä, and Ingrid Ryberg

others has been criticised for leading to ‘general suspicion or even apathy among media publics’. In the age of ‘post-​humanitarianism’, furthermore, the spectators are less oriented towards the suffering of others than they are towards themselves. On the other hand, the language of vulnerability has the capacity to invoke social formations that Berlant has termed ‘intimate publics’: ‘affective scene[s]‌of identification among strangers’ that promise ‘a complex of consolation, confirmation, discipline, and discussion about how to live as an x’ (2008). As collectives of

in The power of vulnerability
G. W. M. Reynolds and The Mysteries of London
Rob Breton

gentleman’ with his valet Lafleur. He runs a steam-packet company and is a speculator, a ‘capitalist’; 59 he is a middle-class villain who ascends, unlike his brother, by cheating. When he becomes a parliamentarian, he fully turns his back on the poor. But by the novel’s end, already humbled, he reforms; it turns out that all he needed was the love of a good woman. Reynolds does not often offer narrowly individualistic solutions to the vast social problems he addresses, and is not consistently part of the Victorian humanitarianism beginning to take hold of the public

in The penny politics of Victorian popular fiction
Anshuman A. Mondal

through perhaps the most devastated of these zones, Cambodia, one finds these ambivalences over post-nationalism played out most visibly. In ‘The Global Reservation’ he shows how the UN’s putatively global discourse of humanitarianism is itself enmeshed in the legacies of nationalism and ethnic absolutism; moreover, he shows that any post-national political order that emerges from it will not – indeed, cannot – simply erase or transcend ethnic and cultural difference but must rather work through them somehow. The political order that Ghosh sees emerging will be shaped

in Amitav Ghosh
Matthew Schultz

reductive, disrespectful, and wrong, both morally and factually … The lesson to be drawn for modern Ireland, I believe, is not that we should hate the English (or anyone else), but that we should do more to help those many millions of the world’s poor people who are suffering and dying from famine today. If our history means anything, it must mean that.61 O’Connor’s use of fiction as an argument for Irish humanitarianism moves beyond the nationalist/loyalist divide in Ireland. He echoes postcolonial theorist Frantz Fanon’s critique of the rhetoric of nationalism as

in Haunted historiographies