By Liz Thompson
Via exam of the capabilities of language and cross-cultural readings of literature – from African queer studying to postcolonial Shakespeare – Rooney explores the character of the true, delivering: a fashion out of a few of the present deadlocks of feminist thought an anti-essentialist method of gender within which either female and male readers might handle a recognition of the female a platform for postcolonial and postmodernist thinkers to interact in a discussion round the prestige of the performative in regard to the opposite a brand new concept of poetic realism in either canonical and postcolonial literatures a re-reading of the Enlightenment legacy when it comes to postcolonial liberation idea a comparability of up to date debates at the genuine around the humanities and the sciences. Exploring present rules of performativity in literature and language, and negotiating a course among feminist theory’s universal pitfalls of essentialism and constructivism, Caroline Rooney argues convincingly that by rethinking our realizing of gender we'd additionally equip ourselves to resist racism and totalitarianism extra successfully.
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Extra resources for Decolonising Gender: Literature, Enlightenment and the Feminine Real (Postcolonial Literatures)
It is not writing as the written or spoken word, it is prior to that, it is the forming of the word. Now this act of composition can be witnessed in the text even as the act of composition is also outside the text. Thus, there is something outside the text, a being-in-the-act-of-writing, writing as a verb before the hypostatisation of the noun, before the ‘text’. Instead of ‘a form of doing’ without ‘a form of being’, this is: a being in the act of forming, or being in the act of forming anew, a being in the act of creating.
It begins with Laius and his resistance to mortality: he wanted no son to succeed him. He wanted all life for himself so his curse was against new life, From monstrosity and techno-performativity to sumud 31 against the newborn. Thus Oedipus had no option but to kill the unyielding man opposed to his very existence. However, the famous case of Oedipus is more cryptic than that, where it is necessary to depart a little from the way in which Freud interprets the play. Is not Oedipus a young man who does not wish to grow up?
In this sense, the proper description of these studies should be called artificial intellect’ (emphasis in text, pp. 220–1). Even if this were not scientifically the case, for Bohm and Peat are not dogmatic given all that remains uncertain and even unknowable in such debates, it remains possible to identify a From monstrosity and techno-performativity to sumud 29 discourse in which disavowals of creativity can be seen to be symptomatically linked to the idealisations of a technological permanence or transcendence as a means of sublating or sublimating fears of mortality.