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Racism in literature
Racial Discrimination in Literature
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In response to Annie Gagiano’s statement concerning Arthur Nortjie’s exile status I find her description to be fairly accurate. From his poetry, Nortjie explains himself as an outcast well before leaving the country of his birth. In relation to Gagiano’s quote, I find Nortjie’s, ‘My Vacant Self’ to be the most relevant to her synopsis. In the following essay I will respond to the validity of Gagiano’s statement, using ‘My Vacant Self’ as the central correlative text as well as, ‘Autopsy’, and ‘Humour Quota’. Arthur Nortjie is inexplicably a poet of exile. As a child of parents of different races, he felt like an outcast from early in life. Nortjie’s style and socio-political content appears to be directly influenced by his early awareness of his own hybridity. Furthermore, Nortjie implores the reader to acknowledge the insanity of governing ideologies drawn along racial lines. As a poet of exile, Nortjie not only feels betrayed and separated from the homely illusion of the nation state, he also lacks any sense of cultural belonging-this being patently obvious in much of his work. What Nortjie explores in, ‘The Vacant Self’, explains his contempt for, and awareness of the alienation of the self within the confines of the state; this realisation, once achieved, is maintained by the individual across borders. Nortjie, thereby experiences isolation as an exile within his skin, his home nation and within human society in general. In, “My Vacant Self”, Nortjie finds himself in conflict with the reality imposed upon him. The ‘rain’ seems to represent the constant rhetoric being heaped on the individual from not only the state, but family and friends-all those remaining silent in the face of such blatant ideological abuse. C... ... middle of paper ... ...ing equality, identity construction and ideological conditioning pertaining to all of mankind. As a coloured in South Africa, his conceptualization of identity could not assimilate alongside established dogmas but rather his sense of alienation was heightened because of it. As a hybrid, the work of first shedding inherited values and mores was somewhat bypassed, and his development as an individual would have therefore been accelerated. For this reason, Nortjie’s role as an exile becomes less of a choice but more of a prerequisite for his inherited condition, as other. The ‘white colossus’ has rejected him and instead of disregarding the absurd theatre that is world politics, he instead appears to long for some form of acceptance by it. At times, Nortjie appears liberated while at others, he seems rather trapped by such artificial concepts as place and origin.
The Marrow of Tradition brings awareness to many issues of race, class and power. The most fascinating aspect of this book is the depiction of racial as well as interracial struggles. Chesnutt made most of the inconsistencies inherent. Through his use of main characters and secondary characters, foreshadowing and conflict Chesnutt depicts the contradictory standards for who is white. This is still apparent today although in very different forms and it is often disregarded. But this is present more through the oppression of race of certain people that identify as things they are not. Through his use of the definitional dilemma of what is the White Man Chesnutt brings to light an issue that years later (today) is still alive although slowly being conquered.
This essay will compile how both narratives experienced their race-relations given the time and place that they are in. Perhaps the most noted theme in both narratives was the actions and injustices of racism. Knowledge taken from this course as well as reading Kaffir Boy brings me to note that while this was a central and integral theme in both narratives, the way in which they were executed was somewhat different. Because Kaffir Boy was located in South Africa’s apartheid regime, the aspect of individual identity that was socially constructed on the basis of being an ‘Afrikaner,’ ‘Coloured’ or any other caste of races they had put into account; this determined where you lived including what housing was available to you and your family, where you were employed and even where you were allowed to spend your time at. In Coming of Age in Mississippi, although the United States had its segregated states known as the ‘American South’ or ‘Jim Crow South’ I argue that while racism was pivotal in this narrative as well as the other, the ways in which they were executed where much different.... ...
After a journey into the dark history of Europe and Africa with Sven Lindqvist, I found myself shocked. It’s earth shattering. Ideas and historical events are presented through a journal/proposal of his unique view on racism. Lindqvist raises questions as to where racism was spurred and why what happened in late 1800’s and early 1900’s lead to the holocaust. Including religion, personal human values, advanced warfare and even societies’ impact as a whole. His travels through the Sahara and Africa in the early chapters show a more current day view of society over seas. The description of the desolate continent and harsh conditions paints a picture of what previous civilization lived through. He explains that part of the reason he has traveled to the desert is to feel the space all around him, a definite emptiness if you will. As his travels progress he introduces his own family life that pertains to the human emotion, which is also a big focus point in this book. Childhood beatings over taking the lord’s name in vain, dropped calls from his daughter that leave him torn and sad. He does an excellent job on taking the reader on a personal journey with him through his current day traveling and even his early life. Linking these personal experiences and tying in histories misconceptions of “right and wrong” is what makes this book so valuable. Lindqvist gives a relevant and educated answer to the question of how racism became such a terrible tribulation in all parts of the world.
Murphy, B. & Shirley J. The Literary Encyclopedia. [nl], August 31, 2004. Available at: http://www.litencyc.com/php/speople.php?rec=true&UID=2326. Access on: 22 Aug 2010.
Observing this, I will look at how race is socially produced and the persistence of colonial oppression throughout history. Then, I will look at this resonates with the concept of racialization and belonging. Finally, I will analyse Tuyen’s lubaio as a space where the city of Toronto becomes witness to a site of resistance. In conclusion, I suggest that Tuyen’s lubaio does in fact represent racialization and resistance, yet whether or not I could be effectively interpreted in its intended way through the colonial gaze is ultimately questionable.
Chester Alan Arthur was born on October 5, 1830 in Fairfield, Vermont. The son of Malvina Arthur and the Reverend William Arthur, a passionate abolitionist, young Chester and his family migrated from one Baptist parish to another in Vermont and New York. The fifth of eight children, Chester had six sisters and one older brother. Before beginning school in Union Village (now Greenwich), New York, he studied the fundamentals of reading and writing at home.
Elizabeth Ammon’s “The Myth of Imperial Whiteness” and Kenneth Bernard’s “Imagery and Symbolism in Ethan Frome” both have two vastly different perspectives on the same work of literature. Ammons goes into extensive detail to support the concept of racism that exists in Ethan Frome. Through the rich usage of symbolism, dynamic and static characters as well as imagery, Bormand offers his analysis on the characterization of Ethan Frome as well. Through the comparison of each critical work’s beginning, or introduction and conclusion, the variations in style and approach are quickly perceived.
The main character is completely alienated from the world around him. He is a black man living in a white world, a man who was born in the South but is now living in the North, and his only form of companionship is his dying wife, Laura, whom he is desperate to save. He is unable to work since he has no birth certificate—no official identity. Without a job he is unable to make his mark in the world, and if his wife dies, not only would he lose his lover but also any evidence that he ever existed. As the story progresses he loses his own awareness of his identity—“somehow he had forgotten his own name.” The author emphasizes the main character’s mistreatment in life by white society during a vivid recollection of an event in his childhood when he was chased by a train filled with “white people laughing as he ran screaming,” a hallucination which was triggered by his exploration of the “old scars” on his body. This connection between alienation and oppression highlight Ellison’s central idea.
In the outfit of memoir, Anisa Kidwai’s In Freedom’s Shade, captures innumerable humanistic issues that remain ineffable in a society, where poverty and inequity are endemic and religious fervour takes position of knowledge and learning. As a social activist, the writer had a direct close observation of human plights as the consequences of the partition, and accordingly was mesmerized by both the cruel and the philanthropic faces of the human beings. One may agree with Fred Reid’observation in his essay, “Thomas Hardy, Humanism and History” that “In a sense, human beings have always striven to imprint a memory of their deeds and sufferings on the world” (135). But, the memory of the partition signifies such an image of human activity that the
As the concept of nationality, boundaries, and social confinement are no longer stable in the wartime desert, national borders and identity in the novel become blurred and ambiguous. The war breaks the boundaries of nations, so identity also brings the feeling of lack for a definable identity. The characters’ identities are deconstructed by their attempts to escape from their names, their bodies, and their environment.
While Collins does a succinct job of examining the economic and political factors that heightened colonization, he fails to hone in on the mental warfare that was an essential tool in creating African division and ultimately European conquest. Not only was the systematic dehumanization tactics crippling for the African society, but also, the system of racial hierarchy created the division essential for European success. The spillover effects of colonialism imparted detrimental affects on the African psyche, ultimately causing many, like Shanu, to, “become victims to the white man’s greed.”
The characters of Olanna and Ugwu in Adiche’s Half of a Yellow Sun deal with the traumatic memories of the Biafran war in varying ways. The way each character copes with the trauma speaks to their character and illustrates the way they have understood culture through their personal experience of the Biafran war. Their ideologies that they were brought up with shape their experiences, clarifying their actions in dealing with traumatic experience. The interaction between these two characters, Olanna and Ugwu confront the ways in which one could deal with ‘burning’ memory and effects of the Biafran war. Their personal histories foreshadow the manner in which they attempt to move forward.
In the novel When Rain Clouds Gather, by Bessie Head, the protagonist, Makhaya, deals with suffering, trauma and eventual healing, particularly when he arrives in Golema Mmidi. At the same time, the novel deals with problems of tribalism, greed and hate in a postcolonial state. Throughout the novel, Makhaya attempts to resolve these struggles and create a new future for himself.
Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.
‘I have Dutch, nigger and English in me, and either I am nobody, or I am a nation.’ This is a quote from ‘Shabine’, a Walcott persona. A central theme that runs through Walcott’s poetry is his search for identity. In many of his poems he focuses on an internal dissonance between established cultural heritage in his African, English and Caribbean ancestry in developing one that encompasses each one without disregarding another. He appears to be in constant pursuit of a feeling of atonement; one it seems he can only gain from returning to his pre-slave trade ancestors. Walcott also refers to the past so he can begin to understand and justify the context in which these events happen.