Download Islam and Postcolonial Narrative by John Erickson PDF

By John Erickson

John Erickson examines 4 significant authors from the "third-world"--Assia Djebar, Abdelkebir Khatibi, Tahar ben Jelloun, and Salman Rushdie--all of whom have critiqued the connection among Islam and the West. Erickson analyzes the narrative recommendations they install to discover the come across among Western and Islamic values and divulges their use of the cultural assets of Islam, and their intertextual exchanges with different "third-world" writers. those writers, he argues, valorize expansiveness and indeterminacy to be able to characterize members and teams that live to tell the tale the margins of society.

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Aside from Arabic and Islamic culture, they wrote, "Moroccan culture has also been nourished, since its origins, by other sources: Berber, Judaic, Saharan, African and Mediterranean. It is the s u m of these sources and of these additions that o u g h t to be called u p o n in the elaboration of our national culture" ["La culture marocaine a ete nourrie aussi, depuis les origines, par d'autres sources, berberes, judai'ques, sahariennes, africaines et mediterraneennes. C'est la totalite de cts sources et de ces appartenances qui devraient etre sollicitees lors de F elaboration de notre culture nationale"].

114). Postmodern narratives and postcolonial narratives cannot be categorized; their edges blur and their purposes are often crossed; they are marked by the disparate, incommensurable, unclassifiable, and indeterminate, as are their authors, narrators, characters ("she rendered herself unclassifiable," Amour bilingue, p. 120). ", p. 129). We would do well to remember these characteristics in the case of postcolonial narratives. What the western outsider can learn My education in institutions of higher learning, beginning with Sophia University (Jochi-Daigaku) in Tokyo, where I found myself immersed in Scholasticism, along with training elsewhere in American and French universities and extensive reading in and reflection on Western literature, philosophy, social and cultural thought, have irrevocably fashioned my personal frames of reference.

50 Barthes relates how he came to an awareness of the need for Westerners to invent for ourselves a "heterological" language, a "pile" of differences, whose mixing will shake up a little the terrible compactness (because it is historically very ancient) of the Western Ego. That is why we try to be "Mixers," borrowing here and there some scraps of "otherness"... to throw into confusion that Western identity that often weighs upon us like a cape... but we can open ourselves to other "populaces," we can "decenter" ourselves, as they now say.

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