Search results

You are looking at 1 - 10 of 85 items for :

  • Manchester Literature Studies x
Clear All
An Interview with James Baldwin (1969)
Rich Blint and Nazar Büyüm

This is the first English language publication of an interview with James Baldwin (1924–87) conducted by Nazar Büyüm in 1969, Istanbul, Turkey. Deemed too long for conventional publication at the time, the interview re-emerged last year and reveals Baldwin’s attitudes about his literary antecedents and influences such as Richard Wright, Langston Hughes, and Countee Cullen; his views concerning the “roles” and “duties” of a writer; his assessment of his critics; his analysis of the power and message of the Nation of Islam; his lament about the corpses that are much of the history and fact of American life; an honest examination of the relationship of poor whites to American blacks; an interrogation of the “sickness” that characterizes Americans’ commitment to the fiction and mythology of “race,” as well as the perils and seductive nature of American power.

James Baldwin Review
Abstract only
Marie Helena Loughlin

separation of the sexes. Early modern European travel writers usually reflect the assumption that Eastern households generally and the seraglio or harem specifically were places of ‘barbarous cruelties and extravagant sensualities’ (Chew qtd in Vitkus 13), with ‘the Ottoman sultan’s palace a proverbial site for sexual excess, sadistic entertainment, and private, pornographic spectacle’. Islamic men of the East and North Africa were stereotyped as aggressively and excessively promiscuous; Islamic women as cauldrons of lust under a veil of ‘virtue and chastity’ (Vitkus 13

in Same-Sex Desire in Early Modern England, 1550–1735
Charles Allen

Indian India – in his own words, to ‘penetrate into it’.12 One consequence of that penetration was Kipling’s discovery of Islam. This first found public expression in the verses of ‘The Vision of Hamid Ali’, written in the spring of 1885 just after he had completed that dark vision of an India without the Law – implicitly a Hindu, babu India – contained in ‘The Strange Ride of Morrowbie Jukes’.13 In ‘The Vision of Hamid Ali’ three Muslims are pot-smoking the night away in the house of Azizun, Pearl of Courtesans, when one of them breaks out of his stupor to describe a

in In Time’s eye
Abstract only
Andrew Teverson

street rioting in July 1977, the execution of Bhutto on the charge of ordering a political assassination, and the ‘Islamisation’ programme that Zia introduced once he had taken power in Pakistan. Shame was written at the height of this ‘Islamisation’ programme, and much of the bitter, brooding anger of the novel can be explained by this fact. The satire, however, is not directed at Zia alone, for his serious erosion of the civil rights of women and for his politicised misuse of Islam. 1 It is directed also at Bhutto, who is held responsible for compromising the

in Salman Rushdie
Andrew Teverson

this is what Rushdie ultimately means readers to understand – their own desires. Rushdie’s interrogation, in this respect, is conducted from a relentlessly secular perspective that aims to expose the experience of revelation as being, at best, sincere but delusional and, at worst, self-serving and cynical. Central to Rushdie’s fictional premise in these interrogations is the apocryphal incident of the ‘satanic verses’ that has independent existence in Islamic tradition. The incident is recorded by two early Islamic authorities, Al

in Salman Rushdie
Yvette Hutchison

-built, mud-wall’d, barbarian settlements. How chang’d this fair City! (Tennyson, Timbuctoo, lines 238–45) It is worth pausing to trace both the construction of this ‘mystery of loveliness’ that was Timbuktu, and the effects of its ‘keen Discovery’ by colonials. I thus turn briefly to consider nineteenth-century European engagement with this city, following centuries of Islamic influence, before comparing Mbeki’s engagement with Timbuktu in the context of late twentieth-century South Africa. Timbuktu was possibly founded around 1100 by seasonal Tuareg nomads. Within a

in South African performance and archives of memory
Rachel Willie

4 Heroic drama on the commonwealth and Restoration stage Davenant’s final protectorate masques offered his audience a romanticised image of the successes of western adventures, but his second masque, The Siege of Rhodes (1656), looked east. Recent scholarship on the Ottoman Empire and encounters between Islam and Christianity in the early modern period demonstrate that Davenant was not alone in producing fictional renderings of the Turk.1 Many of these ‘Turk’ plays are concerned with empire, but also displace English anxieties from the geographical location of

in Staging the revolution
Andrew Teverson

the history of the twentieth century. But perhaps I write, in part, to fill up that emptied God-chamber with other dreams. (IHL, 377) As this last observation might suggest, Rushdie’s loss of faith in God, does not mean that God has remained absent from his writings. On the contrary, Rushdie, despite his lack of belief, regards Islam as his birthright, and returns repeatedly in his writing to the narratives of Islam that have had a significant shaping effect upon his identity. As he tells The Far Eastern Economic Review

in Salman Rushdie
Gendering the foreigner in Emer Martin’s Baby Zero
Wanda Balzano

, she decides to narrate her own story to the child in her womb: ‘Baby Zero, listen carefully, for this is your story too. Your messy inheritance. I know, I am baby zero too’ (Martin, 2007: 30). Martin’s novel effectively explores how contemporary religious nationalism has brought new patriarchies into power in Islamic states, which are driven to find new legitimising ideologies and power bases. Of course, for Martin the notion 231 Wanda Balzano of religious nationalism in Islamic states mirrors the question of religious nationalism in the West and, more

in Literary visions of multicultural Ireland
Faïza Guène, Saphia Azzeddine, and Nadia Bouzid, or the birth of a new Maghrebi-French women’s literature
Patrick Saveau

, she can please her parents who want to go to Mecca to fulfill one of the five pillars of Islam. In order to do so, she and her sister Kalsoum save money and make regular down payments to the travel agency that specializes in organizing the hajj, or pilgrimage to Mecca. On the other, she can think of herself, stop being the dutiful daughter that she Breaking the chains of ethnic identity  37 is expected to be in her parents’ culture, and decide to go to Phuket without feeling guilty. When Kalsoum asks her how she can feel so relaxed lying in the sun on a beautiful

in Reimagining North African Immigration