The goal of this essay is to pursue a reading of ethnicity and sexuality in Shyam Selvadurai’s novel Funny Boy to show the importance of the interrelations between the two and how equally crucial both of these are in order to understand the protagonist Arjie’s journey and search for identity. To investigate the interrelation between ethnicity and sexuality, the analysis makes use of a method of simultaneous consideration that is similar to Mae Gwendolyn Henderson’s focus on “simultaneity of discourse” used by black women writers. The turning points in the protagonist’s life and search for an identity are crucial and influenced by issues of separation, and the theme of exile is prominent in the novel. Selvadurai uses the theme in several aspects on a number of levels, concerning both ethnicity and sexuality. However, the narrative also allows the protagonist to find an alternative route in exploring his identity as a “funny one”. These turning points are illustrated by a moving beyond the traditional gender roles and the idea of masculinity in areas of gendered and racialised spaces. Selvadurai shows a people that are ethnically and/or sexually divided while at the same time being linked through words and languages that can give and/or take away possibilities. Hence, a second aim of this essay is to show that the protagonist overcomes the limitations that society has set by choosing the path that is right for him, a path that allows him to be “funny”.

<p>This dissertation examines fictional representations of Argentine and Spanish authoritarianism from the position of exiled, traumatized and/or marginalized subjects. Though the primary texts and films engage questions of terror, trauma and repression from the 1930s to 80s in Spain and Argentina they stand out from works made within these contexts (that is, works lacking spatial and/or temporal distance) by focusing on how and to what extent individual and collective rebirth can arise from the ashes of terror, exile and oblivion. On the one hand, these works explore the ways in which authoritarian terror and repression maintain and are maintained psychologically, historically and ideologically in these cultures by a series of artificial separations between self and other, fantasy and reality, history and fiction, female and male, desire and responsibility, the spiritual and material, plurality and unity, the past and the future. On the other hand, these works suggest that it is by confronting the repressed authoritarian past through pluralistic, fictional, "exilic" retellings that these binaries may be transcended and that identity, history and reality itself may be radically re-membered. </p><p>In effect, the capacity to "re-member", which is revealed to be essentially synonymous with the act of "rebirth", demands a confrontation with the past that is every bit as dependent on "fantastic retellings" of both reality and fiction as it is on history or reality--to the same degree, in fact, that the realization of the self is contingent on an encounter with radical alterity. The various forms of monstrosity, exile and ambiguity that coalesce within these films and texts not only enable this to happen, but they imply that the creation of the primary work depends as much on its audience as it does on its author. Accordingly, the ethical processes these works establish, through narrative layering, ambiguity and other techniques, occur not only within the films and texts but in the outer relationships and responses they elicit from their readers or viewers.</p><p>Thus, the processes of exile and rebirth that these works establish can only be fully appreciated in dialogue with their audiences (via a "narrative ethics"), with history and with theories ranging from feminism to mysticism to psychoanalysis (drawing on Jacques Lacan, Julia Kristeva, Carl Jung and Sigmund Freud) to ethical philosophers, in particular, Emmanuel Levinas. In my endeavor to stimulate this dialogue, in which I both build on and depart from these theories, I reveal how and why "exile" fiction has become such a crucial medium for refiguring "identity"--a term which itself becomes inseparable from spirituality. Accordingly, spirituality is not detached from reality or fantasy, but rather buried in the repressed identities and memories that, when exposed through the "monstrous ambiguities" of fiction, reveal an indestructible bond between self and other, desire and responsibility, fantasy and reality, among other dichotomies. </p><p>At the same time that these works offer positive models of spirituality, rebirth, and re-membering, they incisively critique the repressive ways in which religion and specifically, Christianity, have been manipulated, in conjunction with authoritarian paradigms, to terrifying, repressive, "sacrificial" ends. More generally, all of these works, notwithstanding their "timeless" and exilic dimensions, represent pivotal moments in Spanish and Argentine history while at the same time revealing innate links or analogies between authoritarianism and religious doctrine. On the other hand, the timeless, placeless, exilic nature of these works helps shed light on the growing and global importance of exile film and literature as well as the correspondingly great and ever-growing need to re-examine the lost, buried and terrifying past that they re-member.</p> / Dissertation

The negotiation between the government of PRC and the government of Tibet in exile is a kind of ¡§Do more with less¡¨ and ¡§Asymmetric Power Structure¡¨. The government of Tibet in exile is in Dharamsala, northern India could not have long-term fight with PRC without its own land, forces and economic power. Although the ¡§total structure power¡¨ of the government of Tibet in exile is less than PRC, it uses the title of Dalai Lama who is the winner of Nobel Peace Prize to strengthen its power and internationalize the problem of Tibet successfully. Therefore, whole world take care of the problem of Tibet and give PRC the pressure of negotiating. In fact, the PRC¡¦s government could solve the problem of Tibet with the strong hand because of its greater aggregate national strength. However, in order to change PRC¡¦s international country image and lower the cost of governing Tibet, it begins to connect with the government of Tibet in exile and tries to solve the problem of Tibet by negotiating since 1979. On one hand PRC¡¦s government insists on tough attitude, on the other hand both sides have different opinions on ¡§Tibet Independence¡¨ and ¡§Tibet Autonomy¡¨, so the negotiation reaches a deadlock after negotiating 20 years. In chapter 1, besides describing my research motive, goals, limits, methods and etc, I also introduce the general concepts and some articles of negotiation. I discuss the PRC¡¦s strategy and style of debating in chapter 2. I introduce the background of Tibet¡¦s history, culture, religion, status, geography and the negotiation since 1950 in chapter 3. Chapter 4 and 5, I explain the deadlock between the government of PRC and the government of Tibet in exile and analysis strategies and attitudes of both sides. Chapter 6, I conclude the whole thesis and give some suggestions either on the negotiation between the government of PRC and the government of Tibet in exile or the negotiation between the government of PRC and the government of Republic of China (ROC).

<p>The goal of this essay is to pursue a reading of ethnicity and sexuality in Shyam Selvadurai’s novel Funny Boy to show the importance of the interrelations between the two and how equally crucial both of these are in order to understand the protagonist Arjie’s journey and search for identity. To investigate the interrelation between ethnicity and sexuality, the analysis makes use of a method of simultaneous consideration that is similar to Mae Gwendolyn Henderson’s focus on “simultaneity of discourse” used by black women writers.</p><p>The turning points in the protagonist’s life and search for an identity are crucial and influenced by issues of separation, and the theme of exile is prominent in the novel. Selvadurai uses the theme in several aspects on a number of levels, concerning both ethnicity and sexuality. However, the narrative also allows the protagonist to find an alternative route in exploring his identity as a “funny one”.</p><p>These turning points are illustrated by a moving beyond the traditional gender roles and the idea of masculinity in areas of gendered and racialised spaces. Selvadurai shows a people that are ethnically and/or sexually divided while at the same time being linked through words and languages that can give and/or take away possibilities.</p><p>Hence, a second aim of this essay is to show that the protagonist overcomes the limitations that society has set by choosing the path that is right for him, a path that allows him to be “funny”.</p>

Thesis (Ph. D.)--University of California, San Diego, 2008. / Title from first page of PDF file (viewed July 10, 2008). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 370-386).

In the current “secular age,” more and more people find beliefs and behaviors associated with traditional religion intellectually and ethically untenable. At the same time, many “postsecular” writers, both believers and nonbelievers, continue to write with religious or religiously-inflected forms, themes, and purposes. In the United States, postsecular poets “wrestle with angels” by engaging constructively and deconstructively with matters traditionally considered the domain of religion and spirituality. While the recent work of Jürgen Habermas, Charles Taylor, John McClure and others puts the concept of the postsecular at the cutting edge of various fields of study, including religion, sociology, and literature, this dissertation presents the first study of contemporary postsecular poetry. The central question is, how should we define and describe contemporary postsecular poetry in the United States and how should we understand its religious and literary significance? To answer this question, this dissertation presents a broad survey of postsecular contemporary American poetry, offers extended analyses of the work of two preeminent postsecular poets—Li-Young Lee and Scott Cairns—and probes the implications for readers of the poetic forms found in such texts.

This study investigates the impact that Latvian exile literature has had on research in Latvia between 1992 and 2006. Latvian exile literature refers to the publications that were authored and published by Latvians who emigrated to Western countries after World War II and were issued between 1945 and 1991. Mixed methods research was conducted, incorporating citation analysis, questionnaires and interviews. Nine subject fields from the social sciences, arts and humanities were examined: philosophy and psychology, religion and theology, political science, education, folklore and ethnography, the arts, linguistics, literature, history. For the citation analysis, 33,866 citations from 1241 publications were collected. In the survey, 79 questionnaires were received from Latvian researchers and 31 questionnaires from the librarians working in Latvian academic, special and the main regional libraries. After the data analyses of citations and questionnaires were conducted, the results were presented to 15 researchers in Latvia (experts in their subject fields) for their assessment and comments. The overall results show that Latvian exile literature has had the greatest impact on research in folklore, history and literature. Exile impact was observed through both exile publications and communication with exile people. It appears that in other disciplines exile literature has had little or no impact. The reasons for this are thought to be: the lack of exile publications that could make an impact, and the irrelevance of existing publications to research in Latvia. In general, exile academic publications have been the most influential on research. The citation results also demonstrate the impact that restrictions of the soviet period (1945-1991) had on the research in Latvia, particularly through the double obsolescence of citations in all subject fields.

I situate Škvorecký’s novel as both a primary document in the historical record of transitional justice and as a literary creation in the author’s larger oeuvre. In creating this work of autobiographical fiction, Škvorecký deals with the ambiguities of a tumultuous historico-political moment and creates an appropriately complex work of art. I combine social science research with close-reading of the text in the tradition of new historicism. In the introduction I explain the historico-political background, specifically transitional justice and lustration in Czech Republic in the early 1990s, that engendered Two Murders. In my first chapter, I examine the book reviews, Czech and English, that appeared following the two language-respective publications of Two Murders. In the remaining three chapters I present my analysis of the novel based on close-reading and applied historical information. Chapters two and three discuss different but interconnected manifestations of distance. Chapter two examines memory as the temporal distance of the mind, while chapter three explores exile as spatial distance. Škvorecký invests memory and exile with enormous significance, and uses both concepts to depict his characters’ isolation. In the final chapter, I discuss rumor and reputation in the novel’s two distinct story-lines, demonstrating how they come together to create a cohesive artistic work. Approaching the novel as both a historical document and a work of art, I hope to critically examine this complicated historical moment and appraise Škvorecký’s contribution to the post-communist Czech dialogue. / text

Los procesos de movilidad transnacional de los individuos representan un elemento dinamizador de las instancias conflictivas articuladas “desde abajo” por los movimientos sociales. Los colectivos de solidaridad política transnacional alimentan la afirmación de estrategias de lucha inéditas que cuestionan el confinar dentro de los territorios de los Estados-nación las reivindicaciones locales. Las organizaciones de solidaridad transnacional de argentinos en Roma y Barcelona actúan en este marco estratégico. Esta tesis doctoral presenta los resultados de una etnografía multisituada en Roma, Barcelona y Buenos Aires. Analizando las acciones políticas con las que dichas organizaciones argentinas respaldan las demandas de los movimientos sociales de Argentina, se ha estudiado el entramado relacional generado por la creación de este campo social transnacional y las dinámicas correspondientes de adscripción y (re)producción identitaria en las sociedades de recepción, caracterizadas por un complejo “diálogo” entre los planteamientos políticos y los estatus de exiliado y migrante. / Transnational mobility of people in the global scale represents a catalyst for the social movements demands articulated “from below”. Transnational advocacy groups carry out strategies that overcome the national boundaries both in global conflicts and local demands. The transnational advocacy organizations of Argentines living in Rome and Barcelona work in this strategic framework. This thesis presents the results of an ethnographical work situated in Rome, Barcelona and Buenos Aires. We studied the advocacy action of argentine organizations in Rome and Barcelona supporting the demands of social movements in the country of origin. Here we examine the relations network generated by their “transnational social fields” and analyze the (re)production of identity in the receiving societies as a result of an interaction between political meanings and exile/migrant status.

Ignas Šeinius – diplomatas, atstovavęs Lietuvą tarpukariu, 1927 m. veiklą nutraukęs, o po Lietuvos okupacijos prisijungęs prie Lietuvos diplomatinės tarnybos (LDT), kurioje kartu su kitais jos nariais kėlė Lietuvos laisvinimo bylą ir reprezentavo tėvynės vardą Vakarų šalyse. Tačiau I. Šeiniaus diplomatinė veikla iki šiol nėra susilaukusi platesnių tyrinėjimų. Greičiausiai viena iš šių tyrinėjimų stokos priežasčių yra tai, kad I. Šeiniaus archyvai ilgai buvo saugomi Švedijoje, ne Lietuvoje. 2011 m. įvykęs jų pargabenimas į Lietuvą sąlygojo naujų istoriografinių tyrinėjimų apie šio diplomato veiklą atsiradimą. Taigi šio darbo tikslas yra išnagrinėti I. Šeiniaus diplomatinę veiklą Švedijoje 1954-1959 m. Didžioji dalis duomenų paimti iš LCVA saugomo I. Šeiniaus fondo 675. Prisijungti prie LDT 1954 m. I. Šeinius buvo paprašytas Stasio Lozoraičio, buvusiam Lietuvos atstovui Švedijoje Vladui Žilinskui išvykus į JAV. Visą atstovavimo laikotarpį I. Šeinius dirbo kaip neoficialus Lietuvos atstovas Skandinavijos valstybėse. Jo veikla rėmėsi keliais pagrindiniais principais: bendradarbiavimu su LDT nariais, iš kurių stipriausi ir nuolatiniai kontaktai buvo palaikomi su LDT šefu S. Lozoraičiu, įvairių Lietuvos laisvinimui svarbių švenčių ir minėjimų organizavimu, politinių įvykių stėbėjimu atstovaujamojoje šalyje ir nuolatiniu pranešinėjimu apie tai kitose šalyse reziduojantiems Lietuvos diplomatams, taip pat naudingų kontaktų atstovaujamai šaliai užmezgimu ir palaikymu bei rūpinimusi... [toliau žr. visą tekstą] / Ignas Scheynius – the diplomat, represented Lithuania in interwar period, after 1927 years he suspended that activity, but after Lithuanian occupation came back and attached to Lithuanian Diplomatic Servise (LDS), where he, together with others members of LDS, raised Lithuanian liberation case and represented Lithuanian name to the West countries. But I. Scheynius diplomatic activity was not explored very widely. Possibly, the one reason of the lack of that kind researches is that the archives of I. Scheynius long time were kept in Sweden, not in Lithuania. In 2011 they were brought to Lithuania and that caused the appearance of new historiography researches about I. Scheynius diplomatic activity. Therefore the aim of this paper is to investigate the diplomatic activity of I. Scheynius in 1954-1959 years. To reach the aim was analysed the documents of I. Scheynius activity saved in Office of the Chief Archivist of Lithuania, number of fund 675. To join to LDS in 1954 I. Scheynius was asked by LDS chief Stasys Lozoraitis, after the last representative in Sweden V. Žilinskas moved to USA. All the time of his agency I. Scheynius worked as unofficial Lithuanian representative in Skandinavia. There was a few main rules of the activity of I. Sheynius: collaboration with others LDS members, of which the strongest and most steady connection was with LDS chief S. Lozoraitis, concerning about the organization of celebrations and commemorations important to Lithuanian liberation... [to full text]