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Critical overview and conclusion
Jago Morrison

social managers rather than legal draftsmen. Our workplace is’, he says ‘not a neat tabletop but a messy workshop.’9 In the wealth of interpretation that has accumulated around his work, a recurrent criticism from feminist scholars is that far too little space in this workshop is given over to balanced representations of women. In the wave of African writing from the late-1950s onwards concerned with cultural reclamation, this was seen as a common problem. As Kirsten Holst Petersen wrote in Kunapipi in 1984, while work like Achebe’s might be laudable for its assault on

in Chinua Achebe
Jago Morrison

has become a de facto orthodoxy over the past few decades loses much of its explanatory power. It becomes necessary to find a different way of reading Achebe’s early novels and the ways they fit into his larger project. ‘In my hometown, Ogidi, we have a saying’, Achebe writes in The Education of a British-Protected Child. ‘Ikpe Ogidi adi-ama ofu onye: The judgement of Ogidi does not go against one side. We are social managers rather than legal draftsmen. Our workplace is not a neat tabletop but a messy workshop.’5 The inference of this, if taken as a guide to

in Chinua Achebe
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Culture, criticism, theory since 1990
Scott Brewster

‘minor’ and the ‘great’ mingle, and by articulating a broad understanding of the connections between literature and other forms of cultural production.54 Roisin Higgins has claimed that, since feminism does not posit statehood as its ultimate goal, gender as the organising principle for the volumes ‘opens up debate rather than conscribing it and admits the stories of the dispossessed’.55 This rethinking of the relation between gender, sexuality and the nation was paralleled in the field of social policy. Membership of European Union not only brought improvements to the

in Irish literature since 1990
Matthew Schultz

possible to see the novel as rejecting the longstanding nationalist use of the Famine narrative as an argument for separation from England and therefore the wider European community.6 Indeed, the social and cultural observations of these contemporary novels become even more important as cultural critics continue to wrestle with the implications of postcoloniality in Ireland. Joseph Cleary rightly maintains that ‘[t]oo often reduced on all sides to a drama between nationalism and its critics, the real novelty of [postcolonial Irish studies] may well lie elsewhere … From

in Haunted historiographies
Alexandra M. Block

Protestant statehood from a more ‘pure’ ecumenicalism. If such purity even exists: when churches and governments overlap, ecumenicalism cannot fail to have political ramifications. For someone like Donne, respecting all forms of Christianity cannot be allowed to slide into valuing all monarchs or forms of government. This may be why it is quite possible to match every ecumenical passage in the sermons with one that sounds far more prejudicial, be it against Catholics or more radical Protestants.  184 184 Negotiating confessional conflict Since looking at what Donne has

in Forms of faith