<p>This paper is an analysis of the novel Season of Migration to The North by Tayeb Salih. Season of Migration to The North was first published in 1967 and it is the most accomplished among several works in modern Arabic literature.</p><p>I shall focus on one of the two major characters, Mustafa Said, a young Sudanese student whose brilliant career at school in Sudan and Cairo eventually brings him to England; he has a successful academic career in England as a lecturer at the University of London.</p><p>One of the major themes of the novel is the confrontation between Mustafa Said and England, which in other terms is described as the confrontation between East and West. The conflict is rooted in colonialism. Mustafa Said’s native country, Sudan, was a British colony when the story takes place. It is a period marked by war, oppression and colonial violence. Hence Mustafa Said comes to England as a conqueror and invader. The confrontation is mainly depicted through Mustafa’s relationships with a number of English women. These relationships are nothing less than complex and they symbolize the clash of two cultures within a Western context.</p><p>My main purpose is to more closely examine the relationship between Mustafa Said and the English women. In these relationships an important part is played by the stereotypes; the women see Mustafa as an object of their “oriental desire”. This is something he is well aware of but chooses to use the stereotype of himself as the typical Arab-African male, (so as) to seduce and “conquer” the women. In this context the term “orient/oriental” references Edward Said’s theoretical definition as described in his book Orientalism. Questions that will be raised in this paper are: what (is the composition of) the relationships between Mustafa Said and the English women. How does Mustafa Said construct an “oriental identity”, what role does the female body play in the relationships? These questions will all be discussed through a postcolonial perspective. One of the central features of postcolonial theory is an examination of the impact and continuing legacy of the European conquest, colonization and domination of non-European lands, peoples and cultures. What is also central to this critical examination is an analysis of the ideas of European superiority over non-European peoples and cultures that such imperial colonization implies.</p><p>I will be referencing the postcolonial theories of Edward Said in Orientalism but my main focus will be on Black Skin, White Mask by Frantz Fanon, which is a psychological analysis of colonialism.</p>

This paper is an analysis of the novel Season of Migration to The North by Tayeb Salih. Season of Migration to The North was first published in 1967 and it is the most accomplished among several works in modern Arabic literature. I shall focus on one of the two major characters, Mustafa Said, a young Sudanese student whose brilliant career at school in Sudan and Cairo eventually brings him to England; he has a successful academic career in England as a lecturer at the University of London. One of the major themes of the novel is the confrontation between Mustafa Said and England, which in other terms is described as the confrontation between East and West. The conflict is rooted in colonialism. Mustafa Said’s native country, Sudan, was a British colony when the story takes place. It is a period marked by war, oppression and colonial violence. Hence Mustafa Said comes to England as a conqueror and invader. The confrontation is mainly depicted through Mustafa’s relationships with a number of English women. These relationships are nothing less than complex and they symbolize the clash of two cultures within a Western context. My main purpose is to more closely examine the relationship between Mustafa Said and the English women. In these relationships an important part is played by the stereotypes; the women see Mustafa as an object of their “oriental desire”. This is something he is well aware of but chooses to use the stereotype of himself as the typical Arab-African male, (so as) to seduce and “conquer” the women. In this context the term “orient/oriental” references Edward Said’s theoretical definition as described in his book Orientalism. Questions that will be raised in this paper are: what (is the composition of) the relationships between Mustafa Said and the English women. How does Mustafa Said construct an “oriental identity”, what role does the female body play in the relationships? These questions will all be discussed through a postcolonial perspective. One of the central features of postcolonial theory is an examination of the impact and continuing legacy of the European conquest, colonization and domination of non-European lands, peoples and cultures. What is also central to this critical examination is an analysis of the ideas of European superiority over non-European peoples and cultures that such imperial colonization implies. I will be referencing the postcolonial theories of Edward Said in Orientalism but my main focus will be on Black Skin, White Mask by Frantz Fanon, which is a psychological analysis of colonialism.

On December 9, 1905, newspapers announced the French Third Republic had passed the Law on the Separation of the Churches and the State. This law dissolved the complex relationship that had existed between the French state and the Catholic Church and ended the public role of religion. However, while religious conviction seemed to be on the wane within the French metropole, public discourse in the early twentieth century regarding the impending French seizure of Morocco consistently referred to the French populace as “Christians” while the Moroccans were collectively labeled as “Muslim savages.” This thesis argues that the French media, government, and other public figures generated the concept of a “Christian France” in order to underline the moral and civilizational superiority of a supposedly unified French civilization in relation to the inhabitants of Morocco.

Free Media is an essential part of democracy, a goal Sveriges Radio’s Development Program is aiming for. Existing since 1996 based on tax-financing, it offers its long experiences of public broadcasting and its ideal of serving democracy to other countries. The partaking Sveriges Radio journalists provide the countries with assistance for training in management, journalism and technical issues in both broadcasting, print and online media. The present research investigates based on the interviewees’ perceptions to what extent Swedish democracy and Swedish journalistic identity is transmitted during their media (radio) development projects, using post-colonial theory as a guiding theoretical approach. The study is based on interviews with Swedish and foreign journalists who have been involved in radio development projects. The study shows that despite common understandings of democracy and professional aims, differences occur based on the perception of the participants. These cannot be separated from the context and progress outcome of the projects. The study furthermore shows that there exists an ambivalence between the post- colonial awareness among participants.

Six Nations women transformed and maintained power in the Grand River community in the early twentieth century. While no longer matrilineal or matrilocal, and while women no longer had effective political power neither as clan mothers, nor as voters or councillors in the post-1924 elective Council system, women did have authority in the community. During this period, women effected change through various methods that were both new and traditional for Six Nations women. Their work was also similar to non-Native women in Ontario. Education was key to women’s authority at Grand River. Six Nations women became teachers in great numbers during this period, and had some control over the education of children in their community. Children were taught Anglo-Canadian gender roles; girls were educated to be mothers and homemakers, and boys to be farmers and breadwinners. Children were also taught to be loyal British subjects and to maintain the tradition of alliance with Britain that had been established between the Iroquois and the English in the seventeenth century. With the onset of the Great War in 1914, Six Nations men and women responded with gendered patriotism, again, in ways that were both similar to Anglo-Canadians, and in ways that were similar to traditional Iroquois responses to war; men fought and women provided support on the home-front. Women’s patriotic work at home led to increased activity in the post-war period on the reserve. Six Nations women made use of social reform organizations and voluntary associations to make improvements in their community, particularly after the War. The Women’s Institutes were especially popular because they were malleable, practical, and useful for rural women’s needs. Women exerted power through these organizations, and effected positive change on the reserve.

This dissertation examines the ways in which socio-cultural, economic and religious ideologies shape discourses on women’s rights, higher education and empowerment in Ghana. The study starts from the premise that female identity in Ghana is constructed through discourses of reproduction that produce and reproduce unequal gender relations that negatively impact women’s higher socio-economic and educational attainments. Consequently, discourses of women’s rights and empowerment are inextricably linked to normative reproductive labour expectations. Using a postcolonial feminist theoretical framework, I argue that women’s rights and empowerment issues must be located within particular historical, local and global socio-cultural and political discourses in postcolonial societies. Subsequently, this study situates women’s rights concerns within the larger framework of global systemic inequalities that reinforce the local socio-cultural, political and economic disadvantages of women in Ghana. I interviewed women’s rights activists, conducted focus group discussions with male and mostly female participants during an intensive six-month field study. In line with postcolonial feminist epistemologies, I consider participants as knowledgeable subjects in the production of knowledge about their lived realities, by centering their voices and experiences in my analyses. The experiences of research participants (heterogeneous as they are) provide excellent insights into transnational feminisms, gendered postcolonial landscapes, and global cultural patriarchal hegemonies. These experiences also illustrate how global discourses of rights provide leverage to simultaneously challenge and politicize colonial discourses of race and gender in the global south. / Thesis (Ph.D, Sociology) -- Queen's University, 2013-01-31 11:45:32.468

This comparative study offers a close reading of Palestinian author Sahar Khalifeh’s Wild Thorns and The End of Spring. The paper focuses on the discussion that the novels explore with regards to the varying methods of resistance to the Israeli occupation of Palestine. I argue that the novels mainly portray two differing modes of resistance: steadfastness, or nonviolent resistance and armed resistance. Additionally, I analyze the critique that Khalifeh provides in her novels of the Palestinian Authority government in the West Bank and discuss the mental and emotional repercussions of the occupation on the daily lives of civilians.

Indigeneity plays a central role in planning for diversity and creating inclusive cities in Canada. In the public domain, racism remains prominent in cities and presents challenges to the realization by urban Aboriginal peoples and Newcomers of their aspirations in urban society. In Winnipeg, an Aboriginal-led organisation has initiated partnerships with Newcomer settlement organisations to bring both groups together to build intercultural relationships. A case study of the United Against Racism/Aboriginal Youth Circle component of Ka Ni Kanichihk (KNK) provides the opportunity to examine the effects of its partnerships on the following matters: promoting cross-cultural understanding and friendships, changing negative perceptions and building confidence among Aboriginal peoples and Newcomers vis-a-vis each other, and help indirectly to facilitate Newcomer integration into neighbourhoods predominantly occupied by Aboriginal peoples in Winnipeg. An analysis of the data gathered on the partnership programs revealed that prior to participating in these programs there were negative preconceptions about one another based on false impressions. The programming has facilitated the sharing of cultures and ideas. This has also helped members of both groups to value their cultural differences and similar history of colonialism where they exist, develop a shared understanding of the racism that confronts Aboriginal peoples and racialized Newcomers, break down stereotypes, and build friendships. This thesis reveals that in the short term, the programs and partnerships of KNK are contributing to better cross-cultural understanding and relations within a multiculturalism framework, and that in the long term they have the potential to contribute to better cross-cultural understanding and relations within an intercultural framework. The cross-cultural networks being developed bode well for the potential of developing instrumental policy and advocacy partnerships in addressing common issues faced by Aboriginals and Newcomers through progressive urban policy in Canadian cities.

This thesis analyzes the westernization of Indians as portrayed through the juxtaposition of the power relations between the Western and Third world cultures, and the power relations between the characters of the novel. Indians had become so Anglicized that some of them took the place of the British rulers after Independence. In the novel the relations between parents and children, elders and youngsters, employers and employees are seen to be quite similar to the power relations that exist between the colonizer and the colonized. In the thesis these relations will be analyzed as the result and mimicry of British colonialism.

This project explores early modern conceptualizations of the body, offering a cultural history of the belly. I apply the tools of literary, historico-cultural, and discourse analysis to textual depictions of the digestive organs and the processes of digestion they perform. Concentrating particularly on the nexus of body, culture, and language, and continuously foregrounding the material underpinnings of linguistic expression, I argue that representations of the digestive organs serve to naturalize ideology and that digestion is itself an apt metaphor for the processes by which ideology is internalized. In my first chapter, I argue that the stomach is a central site through which hierarchies of gender are expressed and assimilated. I analyze Shakespeare’s The Taming of the Shrew in the context of early modern cultural metaphors associated with the stomach and in the context of medical theories of digestion, according to which hotter male digestion is superior to colder female digestion. Drawing upon Marx’s economic theory and his less-noted physiological rhetoric, in Chapter Two I trace how increasing commodity exchange and concomitant changes to social relations are reflected in, and promoted by, a paradigm shift in medical interpretations of the physiological functions of the liver. Chapter Three offers a more detailed and literary analysis of this process, demonstrating how Spenser’s allegory of the body in Book Two of The Faerie Queene participates directly in the ideological work necessary for the transition to capitalism by naturalizing the consumption and production of commodities driving it. The focus of Chapter Four is on the use of bodily metaphors of excretion in colonialist propaganda to legitimate the enforced migration of those described as England’s “excrements” to the colonies. Influenced by Norbert Elias’s theory of the “civilizing process,” I read these metaphors in light of altering social attitudes towards literal excrement, and I demonstrate how representations of the body’s excretory organs in Phineas Fletcher’s The Purple Island mirror the social processes of the “civilization” and discipline of self, nation, and Other.