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EN
Literary renditions of cities have always gravitated towards the spatial imagination and its ethical counterpart outside the textual space. This paper explores the multicultural geography of the North Indian city Allahabad (recently renamed Prayagraj) observed through Neelum Saran Gour’s postcolonial narratives Allahabad Aria and Invisible Ink, projecting the narrative alignment of spatial aesthetics and cultural ethics. Interrogating the spatial dimensions of a “narrative world” within narrative theory (Ryan) and its interdisciplinary crossover with cultural geography (Sauer; Mitchell; Anderson et al.), the article seeks to examine Gour’s literary city not simply as an objective homogeneous representation, but as a “kshetra” of spatio-cultural cosmos of lived traditions, memories, experiences and collective attitudes of its people, in the context of E. V. Ramakrishnan’s theoretical reflections. The article proposes new possibilities of adapting the Indian concept “kshetra” to spatial literary studies; its aim is also to suggest a new source of knowledge about the city of Allahabad through a community introspection of “doing culture” in the texts, bringing into view people’s shared experiences, beliefs, religious practices and traditions as offshoots of the postcolonial ethos. The article aims to re-contextualize the city’s longstanding multicultural ethics in the contemporary times of crisis, which may affect a shift in the city’s relevance: from regional concern to large-scale significance within ethnically diverse South Asian countries and beyond.
EN
The article reflects on the therapeutic and ethical potential of literature, the theme which is often marginalized and overlooked by literary critics, in the novel Mister Pip by Lloyd Jones. Matilda, the main character of the analyzed novel, finds salvation in the times of war and oppression thanks to Charles Dickens’s masterpiece, Great Expectations, and the only white man on the Island − her teacher, Mr. Watts. Matilda’s strong identification with Dickensian Pip (their similarities and differences) and imagination make her escape to another world, become a self-conscious person and reunite with her father. The paper also discusses relationships between Matilda, Mr. Watts (her spiritual guide and creator of her story, who presents the girl with expectations for a better future) and her mother, Dolores. I attempt to show the emotional development of the characters, their interactions, changes, sense of identity (significant for both Jones and Dickens), and, having analyzed their actions, I compare them to protagonists created by Charles Dickens (Pip, Miss Havisham, Estella). Needless to say, drawing the reader’s attention to British culture and traditions, Lloyd Jones avoids focusing on the negative aspects of the postcolonial views, pointing out that “the white man” can be an example of a Dickensian gentleman.
EN
The article reflects on the therapeutic and ethical potential of literature, the theme which is often marginalized and overlooked by literary critics, in the novel Mister Pip by Lloyd Jones. Matilda, the main character of the analyzed novel, finds salvation in the times of war and oppression thanks to Charles Dickens’s masterpiece, Great Expectations, and the only white man on the Island − her teacher, Mr. Watts. Matilda’s strong identification with Dickensian Pip (their similarities and differences) and imagination make her escape to another world, become a self-conscious person and reunite with her father. The paper also discusses relationships between Matilda, Mr. Watts (her spiritual guide and creator of her story, who presents the girl with expectations for a better future) and her mother, Dolores. I attempt to show the emotional development of the characters, their interactions, changes, sense of identity (significant for both Jones and Dickens), and, having analyzed their actions, I compare them to protagonists created by Charles Dickens (Pip, Miss Havisham, Estella). Needless to say, drawing the reader’s attention to British culture and traditions, Lloyd Jones avoids focusing on the negative aspects of the postcolonial views, pointing out that “the white man” can be an example of a Dickensian gentleman.
XX
This paper examines the link between the notion of ‘cultural translation,’ initially introduced by Homi Bhabha in The Location of Culture (1994), and autobiographical writing by a translingual writer: Edward Said’s memoir, Out of Place (1999). As an ArabAmerican intellectual, Said culminates his writing career with a memoir, in which he represents the educational years of his life. Said shows through the narrative that the interplay between Arabic and English language and cultures strongly infl uenced the formation of his identity. Thus, this paper explores reading his memoir as an attempt at ‘cultural translation’ according to which diff erence is not necessarily trapped in binary oppositions of self/other; East/West; home/foreign land – to name only a few. Difference in this context rather opens a possibility for more fluid boundaries allowing for negotiation and change.
EN
Humour is a phenomenon that is pervasive in the human heritage in all its different ethnic and cultural diversity; however, humorous effects might exceed the mere pleasure or laughter to serve as a strategy of survival. Hybrid humour has an important societal role in breaking psychological barriers between people as well as in denouncing dominant discourses, criticizing realities and promoting resistance. This paper investigates hybrid humour as cultural translation, particularly Beur verbal humour in France. The first section of this paper explores the notion of cultural translation. In the second section, in order to conceptualize humour from different angles, I attempt to highlight the main theories in Humour Studies. The third part is devoted to investigate the hybridization of cultures from a postcolonial perspective, and subsequently interpret the notion of hybrid humour as a translational act. Finally, I analyze a set of hybrid jokes made by the Franco-Algerian humourist Fellag.
XX
This article examines Saint Lucian author, Garth St. Omer’s Another Place, Another Time, which depicts Derek Charles, the protagonist, and other minor characters, as exiles due to colonial education and/or the colonial experience and mentality that were passed down from their enslaved ancestors. As a result, the characters suff er from a pervasive existential crisis. They question their existence and suff er anguish, bad faith, somnambulism and a number of other issues. But St. Omer indicates that the only way to overcome such psychological and emotional turmoil is to negate what was taught before and choose a different kind of life.
EN
The article introduces the collection of stories written by Hari Kunzru entitled Noise. They take up the issues of identity in the world of cultural influences and permeations, technology and religion. Furthermore, the stories, as well as the novels depict a transcultural reality as contradicted to the multicultural or intercultural one. It presents the hybridity of the contemporary culture and society, not their mere variety The proved above tendency of the writer to build a kind of vertical structure within a text has its starting point in the collection in question in which the author applies such a model in order to present elements of even distant cultures more effectively and naturally. The mixture of cultures, ethnicities, religions, lifestyles and classes is much more visible when observed from the top position. The collection initiates the concept of the translit fiction, particularly in “Memories of Decadence”. Finally, the stories and the novels bear intertextual relationships with other literary texts, which locates Hari Kunzru’s prose in a broader cultural context which includes Hindu, Slavic, Irish, Scandinavian and Native American mythology as well as Australian and British masterpieces, ancient drama and contemporary American and French literature. The intertextual relationships enable to decipher the meaning of the image of noise and deepen certain themes of the texts. Although, the novels of Hari Kunzru offer a much more developed and mature form of the presented devices, it is highly useful not to omit the short story collection Noise on the reader’s literary journey with Hari Kunzru.
PL
Artykuł zatytułowany „Transkulturowe koncepcje w krótkich opowoadaniach Hari Kunzru i ich wpływ na późniejsze prace autora prezentuje zbiór opowiadań brytyjsko-indyjskiego autora Hari Kunzru Noise. Głównym tematem opowiadań są kwestie związane z technologią, religią oraz tożsamością i przynależnością w dzisiejszym świecie charakteryzującym się przenikaniem kultur. Podstawowym celem artykułu jest podkreślenie transkulturowego charakteru tekstów pisarza jako opozycji do koncepcji multi i interkulturowych. Dodatkowo, analizowany jest I ich wpływ na późniejsze prace autorawertykalnej struktury, która ułatwia pisarzowi intertekstualne wprowadzenie pozornie odległych kultur oraz ich wytworów. Relacje te pogłębiają znaczenie niektórych motywów i tematów prozy pisarza. Artykuł, pokazuje też, iż koncepcje użyte w zbiorze opowiadań Noise mają swoją kontynuację w powieściach Hari Kunzru, co czyni je pierwszym etapem jego literackich podróży.
EN
The article explores the alternative strategies adopted by the lowest caste groups known by the generic term dalits to improve their social status in India. The mapping of various strategies has been done by taking into consideration the four historical stages, namely, medieval period, renaissance, postcolonial modernity and postmodernity. It has been argued that in these stages different strategies were employed by the dalits. It is in the postmodern state that the dalit discourse of equality has shifted its emphasis from inclusion and equality to exclusivity and difference. There are two predominant dalit discourses, each complimenting the other, in contemporary India. The first is the use of democratic means to claim power at the formal level by creating a distinct voter-constituency through the articulation of dalit identity. The second is a strong articulation of the exclusiveness of the dalit experience. The argument is that the dalit experience cannot be comprehended by non-dalits as a result of which only dalit can theorise his experience.
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