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A genealogy
Editor: Robert Miles

This book investigates discursive structures intermittently recurring through Gothic writing, and provides intertextual readings, exemplifications of contemporaneously understood, discursively inflected, debate. By drawing on the ideas of Michel Foucault to establish a genealogy, it brings Gothic writing in from the margins of 'popular fiction', resituating it at the centre of debate about Romanticism. The book stresses that the intertextual readings form the methodological lynchpin for interpreting Gothic writing as self-aware debate on the character of the subject. Foucault's theory of discourse enables readers to gain an historical purchase on Gothic writing. The book traces the genealogy of a particular strand, the 'Gothic aesthetic', where a chivalric past was idealized at the explicit expense of a classical present. It introduces the reader to the aspects of Gothic in the eighteenth century including its historical development and its placement within the period's concerns with discourse and gender.

Mícheál Ó hAodha

that emanated from a very old discursive tradition. The Stage Irishman was a character who performed as outlined by the discursive tradition. He was both wild and unreliable and exuded an ungovernability that was a further justification for the exploitation that accompanied the English colonial presence in Ireland. That this anti-Irish ‘Othering’ discourse was exceptionally successful is attested to by Curtis (1984) who examined the evolution of anti-Irish ‘Othering’, culminating in the infiltration or ‘naturalisation’ of this discourse within the fabric of the

in ‘Insubordinate Irish’
Abstract only
Heather Walton

1980s and 1990s shifted the feminist agenda beyond differences between men and women towards the significance of differential power relations based on ethnicity, sexual identity, class or the many legacies of colonial exploitation. Within this changed environment literature written by women continued to be seen as a feminine voice raised against the discursive traditions of male authority. However, new ways of characterising 4 5 Black women and lesbians quickly disputed the assumption that female experience could be universalised. Fierce debates took place on this

in Literature, theology and feminism
Alistair Cole

that there is no real equivalent to the party system stress of the Fourth Republic in the late 1940s, when the PCF and RPF – forces openly antagonistic to the regime – obtained the support of half of the voters. We must not lose a sense of perspective. From a cross-national perspective, while allowing for nationally tinted referential frames and for the discursive traditions of the main political traditions, we observe that the pressures on the French party system are broadly consistent with those observed elsewhere. Notes 1 The inflated number of candidates in 2002

in The French party system
Abstract only
Will Jackson

book at first appears unremarkable. Typical of a discursive tradition that by the middle of the twentieth century had made Kenya famous as the most picturesque of Britain’s colonies, the book encapsulated much of what Kenya Colony, for the Europeans who went there, was imagined to comprise. Exultant in the colony’s splendid outdoors yet acutely aware of the fragility of the settler position, Burkitt

in Madness and marginality
Sara Mills

consists of the collision of a number of different discursive frameworks. For Western travellers, there is a tradition of considering the relation between oneself and the landscape in particular ways, particularly in relation to walking (Jarvis, 1995). In other cultures, where the landscape is considered in terms of its productive potential, walking across land does not have the same philosophical and self-reflective history (Rylance, 1998). This discursive tradition makes the right to wander and the relation between self-reflection and walking appear to be self

in Gender and colonial space
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When ideas travel: political theory, colonialism, and the history of ideas
Burke A. Hendrix and Deborah Baumgold

law, came in contact with the political traditions of a India, China, or North Africa, they were entering the unsteady confluence of discursive traditions with millennia of depth, made up of inherited frameworks for understanding the character of the political world and appropriate political action. Intellectuals in the colonies who wished to make sense of their political world, and to act as agents within it, were required to navigate these intellectual complexities over and over again, translating notions back and forth between languages and the much deeper well

in Colonial exchanges
Open Access (free)
Cécile Laborde

of comprehensive emancipation (laïcité B) and state neutrality (laïcité A) can be eased somewhat if neutrality (and laïcité) is seen as an ideal of nondomination rather than an ideal of non-interference. Clearly, more needs to be done to specify the conceptual ways in which a republican account can transcend the dichotomies that permeate liberal analytical political philosophy. Such a project is inevitably driven by conflicting objectives. On the one hand, it must strive to be faithful to existing understandings as they are embedded in particular discursive

in The culture of toleration in diverse societies
John Thieme

attempt to transcribe an observed social reality onto the printed page. Narayan’s discursive universe is a space where the tectonic plates of ancient and modern narrative come together and when these move, as they frequently do in his novels, new forms of expression emerge. Narayan’s fiction is centrally concerned with the life of writing and this study views his sixty-year career as a uniquely individual instance of a novelist’s struggle to forge a distinctive fictional practice from disparate discursive traditions and as a fascinating barometer of the changing

in R.K. Narayan
Michael Loadenthal

historical record is thus dependent on one’s understanding of the discursive tradition, its origins, and its strands of contributive thought. The resulting genealogy of insurrection “recognizes that its knowledge is value-laden and contextually situated” (May 1994, 94) within one’s understanding of this milieu. This is especially important as Foucault (1980, 83) notes, “historical knowledge of struggles … [are often] … buried [and] subjugated” as illegitimate knowledge precisely because they are seen to be “hostile” to systems of power. The excavation of this genealogical

in The politics of attack