<p>This study focuses on two incarnations of the Cenci legend: Percy Bysshe Shelley’s 1819 verse drama <em>The Cenci</em> and George Elliott Clarke and James Rolfe’s 1998 chamber opera <em>Beatrice Chancy</em>. Shelley composed <em>The Cenci</em> after he discovered an Italian manuscript recounting the life of Beatrice Cenci who, after being raped by her father, plotted the murder of the debauched patriarch and was subsequently executed for parricide. Nearly two centuries later, Clarke and Rolfe created <em>Beatrice Chancy</em>, an Africadianized adaptation of the Cenci legend inspired by Shelley’s play. This study investigates they way in which multiple performance genres re-embody history in order to contest collective memory and reconfigure concepts of nationhood and citizenship. It examines the principles of nineteenth-century closet drama and the way in which Shelley's play questions systems of despotic, patriarchal power by raising issues of speech and silence, public and private. This is followed by a consideration of how Clarke and Rolfe's transcultural adaptation uncovers similar issues in Canadian history, where discourses of domestic abuse come to reflect public constructs of citizenship. Particularly this study examines how, through the immediacy of operatic performance and the powerful voice of the diva, <em>Beatrice Chancy</em> contests Canada’s systematic silencing of a violent history of slavery and oppression.</p> / Master of Arts (MA)

<p>It might be time for critics of early Canadian literature to avoid avoiding blackness in early Canada in their work. This dissertation<em> </em>takes up the recurrent pattern of displacement that emerges in critical studies that recall or rediscover early Canada. It attends in particular to the displacements and subordinations of Canadian blackness, particularly those conspicuously avoided by critics or rendered conspicuously absent by authors in the literatures of Upper Canada during the height of the Underground Railroad era, between 1830 and 1860. Not only is blackness in Upper Canada concealed, omitted, derided, and caricatured, but these representational formulas shape the hegemonic common-sense of what Antonio Gramsci terms “the national popular.” I argue that canonical texts contain accounts of early Canadian blackness from the national popular and subsequent criticisms of them produce an attitude and a history that excises blackness when literary and cultural critics examine the complexities of early Canada. Informed by Stuart Hall’s concept of the “floating signifier,” I draw the tropes of blackness out from behind the backdrop of early Canadian texts and into the foreground of Canadian literary and cultural criticism as well as critical race studies; in turn, this theoretical model helps me to explain what cultural work “undefined and indefinable” blackness did in early Canada and in contemporary imaginings of it (Clarke <em>Odysseys</em>, 16). Working out this paradox in John Richardson’s <em>Wacousta </em>and <em>The Canadian Brothers</em>, Susanna Moodie’s <em>Roughing It in the Bush</em>, and Catharine Parr Traill’s <em>The Canadian Settlers Guide</em>, my three chapters examine how these Upper Canadian authors display as much as hide the crucial roles of blackness in the formation of Canada and Canadian national identity.</p> / Doctor of Philosophy (PhD)

<p>This dissertation draws on a broad range of postcolonial literature in order to explore literary representations of environmentalism in the global South. Although this project draws heavily on the particular environmental histories of different nations and geographic regions, I am also interested in areas of overlap. In this study I do two interrlated and simultaneous things that I hope will refine postcolonial ecocriticism. The first involves a broadening of the definition of 'environment,' informed by the environmental justice movment, in ways that make it more applicable and accountable to people's lived lives. This expanded definition of the environment includes those spaces where people live and work. Such a redefinition, I argue, is a crucial counter-measure to ecocriticism's Anglo-American focus, where traditional American environmental values of conservation, preservation, and the cult of the wilderness prevail. The second intervention involves using ecocriticism alongside this expanded notion of the environment to unearth the everyday environmentalisms at work in postcolonial literature that may go unnoticed through traditional ecocritical approaches. I argue that this everyday approach successfully avoids some of the common hurdles in postcolonial ecocriticism. These hurdles include debates over the origins of environmental thought, questions about the link between affluence and environmental consciousness, and the contentious space of animals in postcolonial thought and literature. By beginning with an examination of the ways in which people interact with their own local environments, I am able to explore environmental thought and action on the ground and can begin theorizing there. What is revealed through these analyses is that this expanded definition of environmentalism and this new ecocritical approach open the door to viewing environmentality as a common and foundational feature of postcolonial literature. My chapters explore various facets of these everyday environmentalisms, including ecofeminist perspectives, anthropocentric versus biocentric representations of the environment, urban space, and finally the idea of going back to the land. The issues that I explore throughout these chapters include legacies of colonialism, globalization, racism and speceism, ecolocial/ecocritical imperialism, and postcoloniality.</p> / Doctor of Philosophy (PhD)

<p>In my dissertation, I advance an interpretive perspective that emerges from the politics of the Mad Movement (also known as the Psychiatric Consumer/Survivor/Ex-patient Movement). This movement began in the 1970s in response to patient abuses in the psychiatric system and continues today in various forms. I argue that literary studies, which often reads madness in the reductive terms of psychiatric diagnosis or which renders madness as metaphor, would benefit from mad perspectives; likewise, literary studies has much to offer the nascent field of Mad(ness) Studies in terms of methods for locating the discursive conditions of madness’ emergence. Drawing on Foucault’s work on madness and biopolitics; poststructuralist feminism; Disability Studies; and Mad Movement writings, I concentrate on texts which narrate intersecting experiences of madness, resistance, community and identity: Mary Jane Ward’s The Snake Pit (1947), Sylvia Plath’s The Bell Jar (1963), Susanna Kaysen’s Girl, Interrupted (1994), Claire Allen’s Poppy Shakespeare (2007), Liz Kettle’s Broken Biscuits (2007), Bobby Baker’s Diary Drawings: Mental Illness and Me (2010), Persimmon Blackbridge’s Prozac Highway (2000), Joan Riley’s The Unbelonging (1985) and Helen Oyeyemi’s The Icarus Girl (2004). I further explore mad reading practices through my reading of a blog project I conducted for research purposes in which people with experience of the mental health system reviewed depictions of madness and mental health treatment in literature, film, popular culture and news media. In reading through a mad perspective, I postulate some of the material and ideological effects that establishing mad reading practices and communities might have. I consider how madness is gendered, and how it intersects with other aspects of embodiment such as race, class and sexuality; how narratives of madness elucidate the relationship between psychiatry and colonialism, patriarchy, eugenics and neoliberalism; and how they invite us to question the limits of reason, truth and subjectivity.</p> / Doctor of Philosophy (PhD)

Jury Président : Gilles Bibeau Directeur : Patrice Brodeur Membre du jury : Harith Al-Dabbagh Examinateur externe : Dominique Avon / À l’égard du lien entre le religieux et le politique, le XIXe siècle a été marqué par le rétablissement de grandes questions et par la mise en oeuvre de sujets innovateurs dans la pensée égyptienne par les grandes figures de al-Nahḍah (Renaissance), alors que le XXe siècle a été empreint d’une forte polarisation entre les courants du réformisme musulman, de l´islamisme holiste activiste et du libéralisme humaniste musulman. Maintenant, qu’en est-il des prises de position adoptées par les intellectuels égyptiens contemporains (2011-2015) à ce sujet ? Quelles sont leurs principales expressions de la conception de l’État au prisme de ce lien ? En quoi ces orientations courantes reflètent-elles des continuités, des évolutions ou des ruptures dans la conception de l’État par rapport à la pensée égyptienne moderne (1805-2010) ? Pour pouvoir donner des pistes de réponses à ces questions, les principaux travaux et interventions de 22 intellectuels seront étudiés et analysés, et ce, autour de la conception de l’espace public, de la source de légitimité et de la légifération, toujours au prisme du lien entre le religieux et le politique. Il s’agit principalement d’intellectuels qui, malgré leurs apports et leur influence sur la scène intellectuelle égyptienne actuelle, sont quasi absents de la littérature, surtout française et anglaise. Et c’est par le biais d´une approche interdisciplinaire, appliquée et critique que leurs discours seront examinés. / With respect to the relationship between the religious and the political, the 19th century was marked by the resituating within Egyptian thought of innovative questions and subjects by the great figures of the Al-Nahdah (Renaissance), while the 20th century was characterized by a pronounced polarization between Muslim reformism, activist holistic Islamism and Muslim humanistic liberalism. What of the positions of contemporary Egyptian intellectuals (2011-2015) in this regard? What are their primary expressions of conceiving the state through the prism of the relationship under discussion? How do these current approaches reflect continuities, evolutions or ruptures in conceiving the state with regard to modern Egyptian thought (1805-2010)? To propose avenues for answering these questions, the principal works and other contributions of 22 intellectuals will be studied and analyzed taking into consideration the conception of public space, of the State’s source of legitimacy and legislation, again viewed through the prism of the relationship between the religious and the political. Most of these intellectuals are virtually absent from the literature – especially the French and English – despite their contributions and their influence on the contemporary Egyptian intellectual scene. Their discourses will be examined using an interdisciplinary, applied and critical approach.

Abstract : This thesis develops an ideological critique of selected works by Oliver Lange, Orson Scott Card, Mary Jane Engh, Paul Chamberland, Hubert Aquin, and Claude Jasmin in order to uncover how they use the politico-literary discourse of the paranoid style and its Manichean binary of Us versus Them within the contexts of the United States during the Cold War (and its on-going repercussions into the early 1970’s) and Québec during the Révolution tranquille (Quiet Revolution). The consequent ideologemes manifest narratives describing the fight of an oppressed group (Us) against a demonized hegemonic enemy (Them.) This comparative literature project includes political and historical analyses in order to situate the works in the socio-historical contexts of their production, and since the ideologies of a period may be imbedded (knowingly or not) by an author in a text. The United States and Québec were extremely different culturally, as well as politically, during the decades in question and the issues their populations had to face were often quite dissimilar. Yet it is precisely the interrogation of their dissimilarities that is central to my project of demonstrating, through the selected texts, how two different societies narrativise key predominant ideological anxieties and struggles using the same rhetoric and similar tropes of the paranoid syle and its Manichean ideologemes. / Résumé : Ce mémoire réalise une critique idéologique de textes littéraires produits par différents auteurs : Oliver Lange, Orson Scott Card, Mary Jane Engh, Paul Chamberland, Hubert Aquin et Claude Jasmin. Cette critique a pour but d'étudier comment ces textes utilisent le discours politico-littéraire du paranoid style (style paranoïaque) et le manichéanisme ( Us versus Them ou Eux ou Nous) qui lui est associé à l'intérieur du contexte sociohistorique des États-Unis au plus fort de la Guerre froide (et durant sa période plus chaude des années 1970) et du Québec au plus fort de la Révolution tranquille. Les idéologèmes qui en résultent façonnent des histoires décrivant le combat d'un groupe opprimé (Nous) contre un ennemi hégémonique et démonisé (Eux) Ce projet de littérature comparée fait appel à des analyses politiques et historiques pour situer les textes analysés dans leur contexte sociohistorique de production respectifs puisque les idéologies d'une époque peuvent être insérées (consciemment ou non) par un auteur dans un texte. Le Québec et les États-Unis étaient des sociétés extrêmement différentes culturellement et politiquement durant ces décennies et les problèmes auxquels elles devaient faire face étaient différents également. C'est l'exploration de ces différences qui est centrale à ma démonstration, à travers les textes sélectionnés, du processus par lequel deux sociétés différentes opposées à deux ennemis différents mettent en scène leurs principaux combats et anxiétés idéologiques en utilisant la même rhétorique et les même conventions reliées au style paranoïaque et à son Manichéanisme.

"Quare Contestations: Bridging Queer, Lesbian, and Feminist Narratives of the Irish Diaspora" examines three sets of biographical and autobiographical narratives about Irish who migrated to the United States in the 19th and 20th centuries. Dwelling primarily in queer studies and diaspora studies, this thesis participates in the construction of a queer Irish diaspora archive by analyzing the spaces of overlap between Irish queer, feminist, and lesbian - together, quare - theory and lived experience in these narratives. In my analysis, I demonstrate the fluidity, movement, and interdisciplinary scope of a quare framework for approaching studies of gender and sexuality in the Irish diaspora context. This thesis intervenes into the work already being done to queer Irish diaspora by examining the contestations of "Irishness" appearing in the narratives that are analyzed, and by in turn contesting and complicating the action and meanings made by "queer" in the existing archive of queer Irish diaspora literature.

Several factors which influenced the formation of an urban black community following the Civil War are examined in this study. Prior to the war, LaVilla, a suburb of Jacksonville, Florida, was sparsely populated by wealthy white families. At war's end, freedmen seeking shelter and work took advantage of the inexpensive housing and proximity to employment LaVilla offered and, by 1870, became the majority population. The years 1866 through 1887 have been chosen for this study because they demarcate LaVilla's inception on the one hand and, on the other, its disappearance as an independent entity. Local, state, and federal records have been utilized to better understand the freedmen's decision on where to settle, finding work, securing a home, and political participation. Although an integrated community, the focus of this study is on the role of blacks in community formation. During the first twenty years of freedom, the blacks who lived in LaVilla came to organize their community along two separate and distinct paths: the social and the political. The social dimension was segregated and articulated through social networks created by family, kinship, and friendship anchored in and strengthened by the church, school, and voluntary associations. In the context of urban growth and development, these social networks would mitigate the harsh realities of poverty, unemployment, and inadequate housing. The political dimension was integrated and afforded black males power and influence concerning the civic decisions of their community. Following annexation to Jacksonville in 1887, LaVilla's blacks were removed from the political arena and disjoined from the decision-making process. As a result, the freedmen came to rely solely on the social dimension of their community.

You Don't Have to be Good, is a nonfiction collection of prose, poetry and graphic memoir set in New Orleans, central Florida, and points in between. In this coming-of-age memoir, I recall the abrupt end of my dad's life, the 24 years of my life in which he was alive, and the years after his death—remembering him while living without him in his hometown of New Orleans. Along the way there are meditations on language, race, gender, dreams, addiction, and ecology. My family and I encounter Hurricane Katrina and Mardi Gras, and at least one shuttle launch. These are the stories I find myself telling at parties, and also those I've never voiced until now.

The problem presented in a Program of Improvement for Union County Schools deals primarily with future school buildings. The problem is threefold: The location of future school buildings must be determined in the light of population trends and economic developments. The size of the buildings must be determined. A plan to finance the program must be developed.