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Exploring gender, anti-racism, and homonormativity in Shamim Sarif ’s The World Unseen (2001) and I Can’t Think Straight (2008)

and experienced a novelist than a filmmaker at depicting her characters’ sensations and interactions, in ways that chime with Sara Ahmed’s consideration of queer phenomenology. Ahmed surmises: We are turned towards things. […] We perceive them insofar as they are near to us, insofar as we share a residence with them. Perception hence involves orientation; what is perceived depends on where we are located, which gives us a certain take on things. (Ahmed, 2006 , p. 27) Location and

in Queer Muslim diasporas in contemporary literature and film
Economy, exchange and cultural theory

possibility of an end to violence can only be stated through discourse, that is through violence (just as respect for the other – ethics – entails a phenomenology of otherness which necessarily leads straight back to the heart of the problem (p. 121)). To ‘overlook the irreducibility of this last violence’, the irrevocable conflicts of the discursive formation in which same and other

in Rethinking the university

Ingold, Being Alive, pp. 15–​32. 44 Ingold, Being Alive, pp.  30–​1. In this section, Ingold is critiquing Christopher Tilley’s The Materiality of Stone:  Explorations in Landscape Phenomenology (Oxford: Berghahn, 2004). 45 Orton and Wood with Lees, Fragments of History, p. 142. 46 ‘Swan’: Ferdinand Holthausen, ‘Anglosaxonica Minora’, Beiblatt zur Anglia, 36 (1925), 219–​20; ‘quill pen’:  F.  H. Whitman, Old English Riddles (Ottawa:  Canadian Federation for the Humanities, 1982), pp.  144–​8; ‘figurehead’:  see Williamson, Old English Riddles of the Exeter Book, pp

in Nonhuman voices in Anglo-Saxon literature and material culture

cooperation at various levels of film culture. REFERENCES Adetiba, E. and T. Burke (2017). ‘Tarana Burke says #MeToo should center marginalized communities’, The Nation (17 November), www.thenation.com/​article/​tarana-​ burke-​says-​metoo-​isnt-​just-​for-​white-​people (accessed 18 February 2017). Ahmed, S. (2004). The Cultural Politics of Emotion. Edinburgh: Edinburgh University Press. Ahmed, S. (2006). Queer Phenomenology: Orientations, Objects, Others. Durham, NC: Duke University Press. Ahmed, S. (2010). The Promise of Happiness. Durham, NC: Duke University

in The power of vulnerability
Abstract only

memory after it. Derrida will not think of time as implying chronology, because ‘the concept of time, in all its aspects, belongs to metaphysics, and it names the domination of presence’. 6 If the very concept of time is metaphysical, this feeds his critique of Husserl: discussing The Phenomenology of Internal Time Consciousness (lectures given between 1905 and 1910, published by Heidegger in 1928

in On anachronism
Open Access (free)
Invisibility and erasure in The Two Merry Milkmaids

Spenser, Knapp explains that the ‘central paradox of Christian epistemology’ is ‘that the only path to the invisible truth leads through the visible world’. 50 Knapp discusses Spenser’s Protestant-minded negotiation of this paradox with reference to Marion’s Catholic phenomenology, which claims that invisible truth can be reached through ‘phenomenal lived experience’. 51 Spenser, in Knapp

in Making and unmaking in early modern English drama

, Queer Phenomenology:  Objects, Orientations, Others (Durham, NC: Duke University Press, 2006), pp. 106–​7. 56 Judith Kay Nelson, Seeing through Tears:  Crying and Attachment (New  York:  Brunner-​Routledge, 2005), p.  131. On crying and the Christian tradition see E. M. Cioran, Tears and Saints, trans. Ilinca Zarifopol-​Johnston (Chicago: University of Chicago Press, 1995). 57 On the meanings of medieval tears see, among others, Mary Carruthers, ‘On affliction and reading, weeping and argument: Chaucer’s lachrymose Troilus in context’, Representations 93 (2006), 1

in Visions and ruins
Open Access (free)
Ecopoetics, enjoyment and ecstatic hospitality

pays tribute, albeit more obliquely. In its interweaving of Heideggerian phenomenology, Adorno and Horkheimer’s Marxist critique of the domination of nature within capitalist modernity, and Michel Serres’s notion of a ‘natural contract’, Bate’s take on Clare in The Song of the Earth was important in foregrounding the relationship between human psychophysical wellbeing and socio-ecological conditions. As I have argued elsewhere (Rigby 2004), however, I think that in his reception of Heidegger, Bate is lured into an anthropocentric over-valuation of the poetic word

in Literature and sustainability
Sustaining literature

its Joycean mode aims for maximal inclusion of all the forces of the material word, inscribing all the potentialities of the sign in a single book, while phenomenology would aim to intuit a sense beyond all the singular incarnations that would be present for any subject whatever. Since equivocity always evidences a certain depth of development and concealment of a past, and when one wishes to assume and interiorize The twilight of the Anthropocene 125 the memory of a culture in a kind of recollection (Erinnerung) in the Hegelian sense, one has, facing this

in Literature and sustainability

’s mind. Despite its complexity, however, the passage reveals Harding’s interest in breaking apart distinctions between linear and non-linear time and also between temporality and spatiality, reaching beyond the confines of George’s brain through ‘a radius of years’ and back across many centuries. Prioritising what Miller calls the ‘rhetorical interpretations of ­temporality in literature’ is not, then, to ignore the thematic implications of Paul Ricœur’s ‘phenomenology of time experience’, which removes time from its purely linear connotations and informs any study of

in The quiet contemporary American novel