Dancing human rights
We have seen that ever since Isadora Duncan entered the stage of political dance, various instances of sic-sensuous have been performed on
the stage of the argument by bodies contracting into themselves and
releasing to other bodies, moving and being moved. Those bodies
affirm their equality to other bodies –whether the dancing bodies they
intervene against, or bodies inhabiting other worlds that deem them
unequal. From Martha Graham’s audiences who are uninvited spectators to the gumboot dancers in South Africa and the flash mob
performances. I release the intervention illuminated in
the choreography of Martha Graham into conditions in which speech was
rendered impossible by economic, legal and political frameworks.
Gumboot dance developed as a method of communication within
systems of racial segregation in which speech was prohibited. Verbal
communication was not allowed in the gold mines, nor were black
South Africans allowed to enter the public sphere, hence their opinions and voices were silenced. I argue that the development of gumboot
dance allowed for two parallel processes: firstly, the
can be found in Lear’s argument. Further, we are reminded of Martha
Graham’s statement, quoted in Chapter 3, according to which it is not
for her to understand the meaning of her dance. That possibility is the
creation of a conceptual symbolic system that cannot be articulated
in words, cannot be signified in existing concepts, but creates a world
through the dance itself.
Bonnie Honig critiques Lear’s insistence on ethics rather than politics.
A move to a focus on politics, she argues, can shed light on the ability to
question power and on concepts of
through which political interventions are brought into being. This chapter focuses on the connection between utilising the body as a mechanism of political intervention in the public space and interventions into
the body itself.
One Billion Rising is a protest movement that explicitly utilises dance
to convey a political message. I move from examining the movement’s
own interpretation of dance as it is communicated in words, the weak
reading of political dance, to exploring the grassroots response to the
movement’s verbal message, and finally I discuss the
This article seeks to provide an account of the political biases at stake in the conceptualisation of medieval English history in Ethelwina, Or The House of Fitz-Auburne (1799), the first fiction of the prolific Gothic romancer-turned-Royal Body Guard T. J. Horsley, Curties. Having considered Curties‘s portrayal of the reign of King Edward III in the narrative in relation to formal historiographies of the period, the article turns to address the politics of Curties‘s appropriation of Shakespeare‘s Hamlet.
James Baldwin’s Pragmatist Politics in
The Fire Next Time
Courtney D Ferriter
In The Fire Next Time, James Baldwin argues that the American dream is far from being a
reality in part because there is much Americans do not wish to know about themselves.
Given the current political climate in the United States, this idea seems just as timely
as it did in the 1960s. Baldwin’s politics and thinking about race and religion are
informed by an optimistic belief in the human capacity to love and change for the better,
in contrast with Ta-Nehisi Coates, the heir apparent to Baldwin’s legacy. Considering
current events, it seems particularly useful to turn back to The Fire Next Time. Not only
does Baldwin provide a foundation for understanding racism in the United States, but more
importantly, he provides some much-needed hope and guidance for the future. Baldwin
discusses democracy as an act that must be realized, in part by coming to a greater
understanding of race and religion as performative acts that have political consequences
for all Americans. In this article, I examine the influence of pragmatism on Baldwin’s
understanding of race and religion. By encouraging readers to acknowledge race and
religion as political constructs, Baldwin highlights the inseparability of theory and
practice that is a hallmark of both pragmatism and the realization of a democratic
society. Furthermore, I argue that Baldwin’s politics provide a more useful framework than
Coates’s for this particular historical moment because of Baldwin’s emphasis on change and
Postfeminist Vampirism in Margaret Atwood‘s The Robber Bride
The article examines Margaret Atwood‘s The Robber Bride in terms of Gothic imagery and postfeminist politics. The novel depicts three characteristically second wave women whose lives are disrupted by Zenia, the embodiment of postfeminism. Zenia threatens the stability of the women and they respond to her with both loathing and desire, experiencing her as a vampire feeding on their lives. The Robber Bride connects the subversive power of Gothic to the multiple identities, transgressions and instabilities of postfeminism. Using a common second wave feminist psychoanalytic rereading of Gothic terror as fear of confinement, I suggest that Atwood‘s depiction of Zenia as a Gothic figure points to some concerns about second wave feminist politics. The location of Zenia as both Self and Other raises questions about postfeminisms situation as a reactionary backlash against feminism, and equally as a liberal politics that many late twentieth-century women were increasingly identifying with.
Servant Negotiations of Gender and Class in Ann
Radcliffe‘s The Romance of the Forest
Male servants in Ann Radcliffe‘s early Gothic novels are frequently underexplored in
critical examinations of gender identity in Radcliffe‘s literary politics due to a long
tradition of social and literary marginalisation. However, class-specific masculine
identities built on a socio-moral and political ideologies and domestic anxieties are not
only particularly evident in Radcliffe‘s The Romance of the Forest (1791), but also
effectively problematise an already unstable masculine ideal therein. Servant masculine
identity in Radcliffe‘s work is developed through the contrast between servant characters
and their employers, through examples of potentially revolutionary active and narrative
agency by male servants, and through the instance of the heroine and male servants joint
flight from the Gothic space. This article will establish that the male servant character
in the early Gothic novel is essential to understanding socio-gendered identity in
Radcliffe‘s work, and that thisfi gure s incorporation in Gothic class and gender politics
merits further examination.
This essay examines the Gothic trope of monstrosity in a range of literary and historical works, from writings on the French Revolution to Mary Shelleys Frankenstein to Dr. Jekyll and Mr. Hyde. I argue that, in the various versions of the Frankenstein myth, what has ultimately come to seem most monstrous is the uncanny coupling of literary and political discourse. Beginning with Jacobin and anti-Jacobin discourse, this essay traces the tendency of literary tropes to turn into political tropes. In Frankenstein and in the Victorian rewritings of Shelley‘s novel, the trope of monstrosity functions, with remarkable consistency, as a mechanism which enables the unstable and often revolutionary turns between aesthetic and ideological discourse. Because the trope of monstrosity at the heart of Frankenstein exists on the border between literary and political discourse that trope has emerged as one of the most crucial forces in current critical theoretical debates about the relationship between aesthetics and ideology.
Neoconservative Hunters and Terrorist Vampires in Joe Ahearne‘s Ultraviolet (1998)
A consideration of the ways in which the discourse of monstrosity, once deployed against a political enemy, closes off open debate and undermine the values of those who argue that the ends needed to defeat them justify any means used. This article explores the parallels between the neoconservative rhetoric of the War on Terror with that of the vampire hunters in Joe Ahearnes television show Ultraviolet (1998), as both deny their enemies the status of political subjects. It offers a reading of the show in light of Slavoj Žižeks call to evaluate the arguments of both sides in such moralised conflicts.