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The phenomenon of the farm attack has engendered an angry debate in South Africa today. Controversially, the South African media has paid great attention to violence against white farmers amidst a seemingly endless flood of violence against black farm workers. The now commonplace tales of farm attacks incite racial tension and provoke paranoia, leading one to question why they are repeated at all. Recent works by South African authors have engaged this question, including Jonny Steinberg's Midlands (2002), J. M. Coetzee's Disgrace (1999), and Breyten Breytenbach's Dog Heart (1998). Critics have accused these works of perpetuating racism with their grim depictions of black-on-white violence but have failed to recognize the manner in which these authors contextualize the violence. I argue that each work registers the farm attack as a land claim, made in an era of failed land reform. Furthermore, these works reflexively explore the pragmatics of circulating the stories.

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This thesis is concerned with the "Americanity" of Quebec literature and the existence of a cultural formation specific to the New World, based on a context of renewal, distancing and rupture with respect to European influence. The "real maravilloso" is perceived as an inherent American mode of expression, and its presence is examined in the work of Yves Theriault and Alejo Carpentier. An analysis of the short stories, Contes pour un homme seul (1944) by Theriault and "Histoire de lunes" (1933) by Carpentier, and of the novels Agaguk (1958) and Le royaume de ce monde (1949), allows us to compare the evolution from primitivism to the "real maravilloso americano", revealed in the novel through the "figures of the Other" and the status of the character, characterized by duality (contrast between the primitive forces and civilized world), its quest, its integration with nature, and the importance of sacred ritual.

Spectacles of justice preoccupy contemporary American culture. Legal culture---including the Watergate trials, the Lewinsky scandal, and OJ Simpson's trial for alleged murder---assumes a central place in the American imaginary. Configurations of the law are not limited to media reportage and televised docudramas. Nor are arbitrations confined to law faculties and the spaces of formal courts. Working through depictions of due process in different ways and in different zones, contemporary American writers point up the prevalence of legality in everyday life. Whether on college campuses, in TV studios and suburban homes, or at theatres and racetracks, justice mediates interpersonal relations. Personal narratives proliferate as modes of self-justification. Everyone has a right to represent her side of a story. As interpretations of reality, however, none of these stories can claim absolute justness. No one has a monopoly on the law or victimhood. / This dissertation inspects how Jonathan Franzen, Don DeLillo, and Jane Smiley present the inconsistencies of the law. These American novelists emplot global escapes into their work as a means to inform notions of liberty and jurisprudence. For these writers, freedom requires the recognition of contradictory---and unanticipated---narratives. "Justice Theory" emerges where media, gambling, performance, and suburban studies intersect with ethics, globalism, and narratology. In Franzen's novel The Corrections and essay collection How to Be Alone, self-validation requires the appreciation of the stories of others. In DeLillo's later works, particularly the plays The Day Room and Valparaiso, justice materializes in terms of isolation and the will to alter personal stories. For Smiley, as construed in her long novels The Greenlanders and Horse Heaven, dynamic responsive actions attend risky, unpredictable encounters in competitive milieus like the racetrack. These authors reveal that executions of justice and the perpetration of injustice involve varied consequences. The law is not only about punishment and recompense. Rather, legality directs the consequences of its applications toward the ideal of justice, which evolves alongside the subjects that it serves and the stories that they relate.

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My dissertation investigates how Chinese American writers invent transnational Chinese American identities in the 1980s and 1990s. In particular, I focus on Amy Tan's The JoyLuck Club (1989), Shirley Geok-lin Lim's Among the White Moon Faces: An Asian American Memoir of Homelands (1996), and Shawn Hsu Wong's American Knees(1995). 1 argue that Tan, Lim, and Wong challenge the conventional ideas of a singular, pure, and fixed identity but instead create Chinese American identities in the post-1965 era as multiple, hybrid, and constantly changing to accommodate to an open, diverse, and multicultural America. Specifically, in Tan's work, by describing both the conflicts and connections between the Chinese mothers and their American horn daughters, she represents a group of Chinese American women who transcend their cultural, generational, and linguistic differences to achieve an identity that connects the West with the East. In Lim's work, by portraying the domestic and international movements of herself as an immigrant, she reveals the long and painful process of negotiating multiple cultures and identities that enables her to change from a Chinese Malaysian to a new Asian American woman. In Wong's work, by focusing on how the fourth- and fifthgeneration of Chinese and/or Asian American men and women negotiate racial, ethnic, gender, and sexual identities, Wong meditates on what the term Asian American means in the new age. Together the three works reflect the range, diversity, and invention of contemporary Chinese American identities by Chinese American writers in the new era. / Department of English

Edward Said stresses the politically and ideologically skewed nature of western imperial responses to colonised or formerly colonised cultures and peoples, articulated in a variety of media, including scholarly and imaginative writings, which are inflected by the various kinds of power (political, intellectual, cultural and moral) that the West has wielded and continues to wield over non-Western regions of the world. While recognising the pathbreaking import of Said's work, critics have pointed out his blindness to the possibilities of resistance to and subversion of the discourse of Empire within the western-authored texts that he discusses. Even where he does consider the issue of resistance and opposition to Empire by western intellectuals, he still stresses the complicity of their texts with the processes of Empire. If one were to pursue the logic of such criticisms to its limit and apply it to the intellectual resistance generated from the centre in the context of the post-War dismantling of European overseas empires and its aftermath, one might be tempted to conclude that such resistance constitutes an unqualified disruption of colonial modes of apprehending difference. Against the backdrop of such readings of Said, this thesis examines the issue of cross-cultural representation in a selection of mainstream metropolitan French writings relating to black Africa produced between 1945 and the present. It brings together scholars and writers like Gide, Sartre and Griaule, some of whose works relating to black Africa belong to the first decade of the post-War period marked by France's continued colonial presence in the continent. It also considers other scholars and writers like Dumont, Conchon, Verchave and Le Clézio, whose books appeared in the second and succeeding decades of the period. The overall aim is to identify the ways in which these writers respond individually and collectively to black Africa often construed as a paradigm of cultural difference, and to consider whether such cross-cultural responses, given their historical context, can be described as being invariably a function of the changing relations between France and black Africa. What forms do the cross-cultural responses take? What cultural assumptions and ideological motivations shape those responses? Are the responses entirely disruptive of colonial modes of relating to difference? If not, what are their aporias, their ambiguities and paradoxes? My conclusion is that while Sartre and others relate to black Africa with unmistakeable empathy, their positive cross-cultural disposition does not necessarily enable them to attain a relationship with the peoples and cultures of Africa which is an equipollent relationship between equals.

Ramon Fernandez, un des plus eminents critiques francais de l’ entre-deux-guerres, revient a l’actualite apres une eclipse de trente-cinq ans. Et en meme temps revient le souvenir d’une carriere commencee avec eclat sous le signe de l’humanisme de la personnalite et terminee prematurement par la mort au moment ou s’effondrait autour de Fernandez le nouvel ordre europeen dont il etait devenu un des principaux porte-paroles. Comment expliquer la trajectoire qui le mena du socialisme au fascisme, de l’extreme-gauche en 1934 a la Collaboration en 1940? Pourquoi le decalage, sensible a ses contemporains, entre la promesse de l’oeuvre et l'apparent echec de l'homme? D'aucuns en ont cherche la clef dans le conflit d'heritages spirituels ou dans le sentiment de declassement social d'un homme ne d'une mere franc;aise d'origine bourgeoise et d'un aristocrate mexicain. Et qui pour comble de difficulte se sentait different de sa generation pour ne pas avoir fait la guerre de 1914-1918. Nous croyons que les racines du drame sont ailleurs, dans le bouleversement subi par un enfant accidentellement prive de son pere a l’age de onze ans, traumatisme qui rencontrant dans le psychisme les traces du fantasme parricidaire, devint le mobile profond de sa vocation. Dans la premiere partie de notre these, nous ex ami nons les faits de la jeunesse de Fernandez et les traits de sa personnalite a la lumiere des concepts psychanalytiques. Dans la deuxieme partie, nous montrons comment les themes, I 'organisation et le langage de sa pensee prennent leur sens dans des idees inconscientes se referant a la mort du pere, problematique que Fernandez essaya d'explorer imaginativement dans ses romans, auxquels nous consacrons la section suivante. Nous montrons enfin comment ses ouvrages critiques successifs reposent sur une identification de caractere paternel avec l'auteur qui evolue selon des modalites psychiques.

The present literary production in France indicates the return of the subject, which has been proclaimed dead since the New Novel. With the proliferation of autobiographical texts in the nineteen-eighties, a generalized movement towards an aesthetic genre valuing this particularity was noticed. This proliferation renders the scope of this literary form immense. It covers a range from strictly historical texts, including autobiographies, memoirs and intimate journals to semi-referential texts, qualified as autobiographical fictions, "autofictions" or again "factual fictions". Midway between the autobiography and the novel, autofiction, this little studied literary practice, inaugurates a new writing form which we believe constitutes one of the boldest modern incarnations of the writing of the self. This thesis considers the possibility of a correlation existing in the problematics of autofiction and those of Jewishness in writing. Already off-centered, the Jewish writer, can be seen as the emblematic figure of the writer himself. Drawing on a corpus of four writers (Serge Doubrovsky, Marcel Benabou, Regine Robin and Patrick Modiano), we examine the structure, as well as its functionning rules, woven through texts sharing Jewish authorship. These writers pose, each from his own specific perspective, the problem of Jewishness in writing. This correlation brings to light the exemplary nature of these texts with regards to the more generalized and thus far unprecedented strategy that is autofiction. The intersection of these historically marked problems, autofiction and Jewishness in writing, leads us inevitably to further reflection upon the tragedy of modernity, the Shoah and its omnipresent shadow in the works of our corpus.