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Chantal Chawaf ’s melancholic autofiction
Kathryn Robson

Chawaf ’s writing does not, then, denote a liberating fusion or interchange between self and other, writing subject and text, text and reader, that is so often associated with contemporary French women’s writing.20 Vers la lumière, which has hitherto been read almost exclusively in relation to Cixous’s work, may thus offer a different understanding of the fusion between self and other in contemporary women’s writing. In Vers la lumière, self and other merge in a crippling, inescapable living death, that offers none of the possibilities of self-reinvention and renewal

in Women’s writing in contemporary France
Clotilde Escalle’s tales of transgression
Michael Worton

explosion of exploratory ways of saying sexuality (or, rather, sexualities) and of telling tales of selfdom. Hélène Cixous has argued that what she calls écriture féminine (feminine writing) ‘means embarking on “the passage toward more than the self, toward another than the self, toward the other”’.4 Elsewhere, she affirms that feminine writing is a ‘fidelity to what exists. To everything that exists. And fidelity is equal respect for what seems beautiful to us and what seems ugly to us’.5 Cixous’s theoretical position is clear and seductive, but it does rely on a notion of

in Women’s writing in contemporary France
Gender and narrative in L’Hiver de beauté, Les Ports du silence and La Rage au bois dormant by Christiane Baroche
Gill Rye

   Textual mirrors and uncertain reflections: gender and narrative in L’Hiver de beauté, Les Ports du silence and La Rage au bois dormant by Christiane Baroche Un roman est un miroir qui se promène sur une grande route. (Stendhal) (A novel is a mirror travelling along a highway.) L’écriture est la possibilité même du changement, l’espace d’où peut s’élancer une pensée subversive, le mouvement avant-coureur d’une transformation des structures sociales et culturelles. (Cixous) (Writing is precisely the very possibility of change, the space that can serve as

in Women’s writing in contemporary France
Open Access (free)
Gill Rye and Michael Worton

first to benefit from a visibly rich female literary heritage. They write in the wake of the explosion in published writing by women that was an outcome both of feminist movements of the s and of feminist archaeological work which has revealed a heterogeneous female literary tradition that had hitherto been lost from view. In the climate of radical feminist activism of s France, women’s writing was heavily politicised. Cixous’s écriture féminine, which, it must be remembered, was a term that she applied to male-authored texts of the past as much as to women

in Women’s writing in contemporary France
Open Access (free)
Beckett and nothing: trying to understand Beckett
Daniela Caselli

introduction, I am referring to portions of longer incarnations of Thomson’s and Boxall’s chapters. 15 The Onion, 42:17 (26 April 2006). 16 On how the link between Beckett and nothing, and, more specifically, between Beckett and nihilism, has been placed in the realm of ‘public consciousness’ as opposed to that of criticism since the time of Esslin’s early writings, see Shane Weller, A Taste for the Negative, p. 6. For a popular history of nothing, see John D. Barrow, The Book of Nothing (London: Jonathan Cape, 2000). See also Hélène Cixous’s Le Voisin de zéro: Sam Beckett

in Beckett and nothing
Open Access (free)
Sara Haslam

History (Cambridge, Cambridge University Press, 2000), p. 63. 54 Marina Warner, Alone of All Her Sex: The Myth and the Cult of the Virgin Mary (London, Weidenfeld & Nicolson, 1976), p. 67. 55 I am reminded of Cixous’ Sorties (‘Where is she?’) here, in which she lists a series of gender-related binaries, including ‘Writing/Speech, Day/Night, Culture/Nature’ (see Elaine Marks and Isabelle de Courtivron (eds), New French Feminisms, Hemel Hempstead, Harvester Wheatsheaf, 1981, pp. 90–8). 56 ‘I am a Tory because I cannot help myself’, Ford averred in 1911, continuing, ‘I am

in Fragmenting modernism
Open Access (free)
M. Anne Brown

and fear of each other (Cixous, 1993). The problems of responding to suffering bring us up against the limits as well as the strengths of the available mechanisms and presumptions regarding rights and ethics – whether liberal or other models. And the closer we come to the ‘face of the victim’ the more obdurate the problems can be. A change of government, or of particular laws, or a significant increase of resources can sometimes remove certain kinds of harm. The legal system, or a process of reconciliation, can be a public recognition of abuse, and may offer some

in Human rights and the borders of suffering