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Gender and nationalism in the early fiction of Flora Nwapa
Elleke Boehmer

’ of human history covered by The Temple of My Familiar – has continued to hold out much promise of communion and liberation. The South African dramatist Gcina Mhlope, for example, has expressed her loyalty to this mythical maternal entity, speaking of the ‘Women of my country’ as ‘Mother Africa’s loved daughters’.21 Motherhood remains closely linked to the configuration of African, Caribbean and South Asian women’s identities in many of the sociocultural contexts they inhabit.22 Yet the problematic facing motheroriented women is whether and how such apparently

in Stories of women
John McLeod

from Africa, the Caribbean and South Asia (Women’s Press, 1991 ), ‘[t]he post-colonial woman writer is not only involved in making herself heard, in changing the architecture of male-centred ideologies and languages, or in discovering new forms and language to express her experience, she has also to subvert and demythologise indigenous male writings and traditions which seek to label her’ (p. xv). This beckons an important general question: do postcolonial representations perpetuate or question patriarchal values? Or can they be complicit in oppressing women

in Beginning postcolonialism (second edition)
Abstract only
Sara Upstone

more specific marker of a strident female British Asian consciousness which is actively involved in a process of re-imagining the manner in which identity is framed. As Hussain tells us, ‘South Asian women have redefined the very idea of South Asianness and South Asian womanhood within both the minority and majority cultures as they give voice to their resistance to oppression.’42 The issue of female solidarity has always been of great importance to Syal. ‘The Traveller’, for example, tells of women who have lost their wings to the ‘land of the wingless’, a fable for

in British Asian fiction
Abstract only
John McLeod

plantation owners taking slaves to put to work as servants in their homes, or the use of South Asian women as ‘ayahs’ by families employed by the East India Company during and after their return to Britain. If the European empires changed life in colonised countries, then Europe too was changed forever by its colonial encounters. As Sandra Ponzanesi and Daniela Merolla argue, ‘[m]igrations have always been a part of human civilization from ancient times to our days’ ( Migrant Cartographies: New Cultural and Literary Spaces in Post-Colonial Europe , Lexington Books, 2005

in Beginning postcolonialism (second edition)