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Castaways and colonists from Crusoe to Coetzee / Susanna Johanna Smit-MaraisSmit-Marais, Susanna Johanna January 2012 (has links)
Generic transformation of the castaway novel is made evident by the various ways in
which the narrative boundaries that separate fiction from reality and history, the past
from the present, and the rational from the irrational, are reconfigured in Umberto
Eco’s The Island of the Day Before (1994), J.M. Coetzee’s Foe (1986) and Yann
Martel’s Life of Pi (2002). The dissolution of boundaries reflects the dominant shift
that has occurred in the castaway novel from the 18th century literary context to the
present postmodern, postcolonial context. In this regard, the narrative utilizes various
narratological strategies, the most significant being intertextuality, metafiction,
historiographical metafiction, allegory, irony, and the carnivalesque. These
narratological strategies rewrite, revise, and recontextualize those generic conventions
that perpetuated the culture of masculinity and conquest that defines colonialism and
the traditional castaway novel epitomized by Daniel Defoe’s Robinson Crusoe (1719).
From a postcolonial perspective, the castaway’s state of being reflects on the
condition of the colonized as well as the colonizer: his/her experience of displacement
is similar to colonized peoples’ separation from their cultural, spiritual and personal
identities; simultaneously, processes of appropriation, adaptation and control of space
resemble colonization, thereby revealing the constructed nature of colonial space. As
such, space is fundamental to individual orientation and social adaptation and
consequently, metaphorically and metonymically linked to identity.
In the selected postmodernist and postcolonial texts, the movement from the position
of castaway to colonist as originally manifested in Robinson Crusoe is therefore
reinterpreted and recontextualized. The postmodernist and postcolonial contexts
resist fixed and one-dimensional representations of identity, as well as the
appropriation and domination of space, that characterize shipwreck literature from
pre-colonial and colonial periods. Rationalist notions of history, reality and truth as
empirically definable concepts are also contested. The castaway identity is often
characterized by feelings of physical and spiritual displacement and estrangement that
can be paralleled to postmodernist themes of existential confusion and anxiety. / Thesis (PhD (English))--North-West University, Potchefstroom Campus, 2013
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Dismembering and re-membering in J.M. Coetzee's selected fiction: a decolonial approachNdumiso, Ncube 01 1900 (has links)
Text in English / Abstracts in English, Afrikaans and isiZulu / The present study deploys Ngugi wa Thiongo’s (2009) decolonial concepts of
dismembering and re-membering to critically explore J. M Coetzee’s selected fiction. In
my reading of the novels Waiting for the Barbarians, Foe and Disgrace, I relate
concepts of dismembering and re-membering to decoloniality. In the rendition of Ngugi,
dismembering refers to the displacement and dispossession of the colonised, and their
mental colonisation through cultural imperialism. Re-membering becomes the
decolonial effort to undo physical and psychological dismembering. In the same way in
which, since the Berlin Conference of 1884/5, Africa was divided, mapped and
colonised, the cultures and histories of Africans were dismembered and dominated.
Concerns for the land are expressed in the mapping and the confiscation of land which
is depicted in the native’s desert dwellings in Waiting for the Barbarians, Cruso’s
clearing of the land in Foe and Petrus’s taking over of Lucy’s farm in Disgrace.
Furthermore, Coetzee’s use of language is one important narrative strategy that is
explored to ascertain how Coetzee negates or speaks for, of and about the colonised
through the narrator focaliser. This study reveals the reflexive nature of the selected
novels and seeks answers to the question of why Coetzee tends to make his “black”
characters voiceless and rootless (and sometimes nameless)? Is Coetzee suggesting
that they have been silenced by history, by colonialism, or is he suggesting that he, the
author, has no right to speak on their behalf? In the mode of writing and story-telling, is
Coetzee suggesting the impossibility of the coloniser to speak for the colonised or, in
speaking of them, does he give the servant characters a voice and can this voice be
theirs, or can it be considered reliable? Is Coetzee presenting the power of passivity as
a means of resistance and re-membering? This study, from a decolonial perspective,
engages with the complex way Coetzee handles voice and the question of the agency
of the colonised. / Hierdie studie benut Ngũgĩ wa Thiong'o (2009) se dekoloniale begrippe van verdeling en
herindeling in ʼn kritiese beskouing van J. M. Coetzee se geselekteerde fiksie. In my
vertolking van die romans Waiting for the Barbarians, Foe en Disgrace, bring ek die
begrippe van verdeling en herindeling in verband met dekolonialisme. In Ngũgĩ se vertolking
verwys verdeling na die verplasing en onteiening van die gekoloniseerdes, en hul geestelike
kolonisering deur kulturele imperialisme. Herindeling word die dekoloniale poging om
fisiese en sielkundige herindeling ongedaan te maak. Op dieselfde manier wat Afrika verdeel,
gekarteer en gekoloniseer is sedert die Berlynse Konferensie van 1884/5, is Afrikane se
kulture en geskiedenisse verdeel en gedomineer. Kommer oor die grond word te kenne gegee
in die kartering en konfiskering van grond – soos uitgebeeld in die boorling se
woestynverblyf in Waiting for the Barbarians, Cruso se opruiming van die grond in Foe en
Petrus se oorname van Lucy se plaas in Disgrace. Verder is Coetzee se taalgebruik ʼn
belangrike verhalende strategie wat bestudeer word om vas te stel hoe Coetzee die
gekoloniseerde ontken of vir, van en oor die gekoloniseerde praat deur middel van die
verteller/fokaliseerder. Hierdie studie openbaar die refleksiewe aard van die geselekteerde
romans en soek vir antwoorde op die vraag van waarom Coetzee geneig is om sy “swart”
karakters stemloos en wortelloos (en soms, naamloos) te maak. Suggereer Coetzee dat hulle
deur die geskiedenis, deur kolonialisme, stilgemaak is – of suggereer hy dat hy, die outeur,
nie die reg het om namens hulle te praat nie? Wil Coetzee deur sy manier van skryf en
vertelling, aan die hand doen dat dit onmoontlik is dat die koloniseerder vir die
gekoloniseerde kan praat; of, wanneer hy van hulle praat, gee hy aan die dienaarkarakters ʼn
stem en kan dit hulle stem wees, of kan dit as betroubaar beskou word? Hou Coetzee die
kraag van passiwiteit voor as ʼn vorm van weerstand en herindeling? Hierdie studie
ondersoek, vanuit ʼn dekoloniale perspektief, die komplekse wyse waarop Coetzee stem en
die vraag van die tussenkoms van die gekoloniseerde hanteer. / Ucwaningo lwamanje luchitha imiqondo ka-Ngũgĩ wa Thiong'o (2009) yokuqothula
nokujoyina kabusha ukungabuswa ngelinye izwe ekuhloliseni ngokucophelela ukuqamba
okukhethiwe kukaJ.M. Coetzee. Ekufundeni kwami amanoveli i-Waiting for the Barbarians,
Foe and Disgrace, ngichaza imiqondo yokuqothula futhi ukujoyina kabusha ekungabusweni
ngelinye izwe. Ekuhumusheni kuka-Ngũgĩ, ukuqothula kubhekisela ekufudukeni
nasekuthunjweni kwalabo ababuswa ngelinye izwe, kanye nengqondo yabo ekubusweni
ngelinye izwe ngokusebenzisa imiphakathi yamasiko. Ukujoyina kabusha kuba wumzamo
wokungabuswa ngelinye izwe ukulungisa ukuqothula kokukhubazeka ngokomzimba
nangokwengqondo. Ngendlela efanayo lapho i-Afrika ihlukaniswe ngakhona, ihlelwe
ibalazwe futhi ibuzwa ngelinye izwe kusukela kwiNgqungquthela yaseBerlin ka 1884/5,
amasiko kanye nemilando yabantu base-Afrika yaqothulwa futhi yabuswa. Ukukhathazeka
kwezwe kuboniswa ebalazweni nasekuthunjweni komhlaba - njengoba kuboniswe
ezindaweni zokuhlala zasogwadule ku- Waiting for the Barbarians, ku-Cruso ukuhlanzwa
komhlaba-enovelini i-Foe nakuPetrus ukuthatha ipulazi likaLucy enovelini i-Disgrace.
Ngaphezu kwalokho, ukusetshenziswa kolimi lukaCoetzee kuyisisindo esisodwa esibalulekile
sokulandisa esihlolisiswayo ukuze kuqinisekiswe ukuthi uCozezee uphikisa kanjani noma
ukhuluma kanjani, futhi mayelana nababuswa ngelinye izwe ngokusebenzisa umlandisi. Lolu
cwaningo lwembula uhlobo oluthile lokucabanga lwamanoveli akhethiwe futhi lufuna
izimpendulo embuzweni wokuthi kungani uCoetzee ejwayele ukwenza "abalingisi" bakhe
abamnyama bengabonakali futhi bangenasisekelo (futhi ngezinye izikhathi abangenalo
igama). Ingabe uCoetzee uphakamisa ukuthi baye bathuliswa ngumlando, ngukubuswa
ngelinye izwe, noma ingabe uphakamisa ukuthi yena, umbhali, akanalo ilungelo
lokukhuluma egameni labo? Ngendlela yokubhala nokuxoxa ngezindaba, ingabe uCoetzee
uphakamisa ukuthi akunakwenzeka ukuba obusa elinye izwe akhulumele ababuswayo kulelo
zwe noma, uma ekhuluma ngabo, uyabanika abalingiswa abayinceku izwi futhi leli zwi
lingaba ngelabo, noma lingathathwa njengelethembekile? Ingabe uCoetzee uveza amandla
okungahambisani njengendlela yokumelana nokujoyina kabusha? Lolu cwaningo, kusukela
embonweni wokungabuswa ngelinye izwe, luhambisana nendlela eyinkimbinkimbi uCoetzee
alawula izwi kanye nombuzo wokumela ababuswayo. / English Studies / M.A. (Theory of Literature: (English Studies))
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Transgressive space and body in Chimamanda Adichie’s Americanah and Trevor Noah’s Born a CrimeAdeyelure Omotola Temitayo 01 1900 (has links)
Text in English with abstracts and keywords in English, Afrikaans and Zulu / Beyond the African boundaries, the black body is marked with an othered identity that often leaves its bearer open to discrimination. Being black is considered a transgression because, presumably, it constitutes deviance from a particular skin pigmentation, spatial
norm and cultural practice. This dissertation examines the depiction of people of colour, particularly blacks, as transgressive bodies and invaders of space. From a postcolonial perspective, it investigates the racial implications of blackness by reason of migration.
This study draws on a critical analysis of Chimamanda Ngozi Adichie’s Americanah (2013) and Trevor Noah’s Born a Crime (2016) to investigate the intersection of identity, race and spatial zones as thematic concerns in both texts. I contend that despite the fact
that race is a social construct, it continually has an impact on the individual living of blacks in the space they inhabit or where they exist. They are burdened by the negativities generated by their colour, consequently perceiving themselves as deviants from the
norm.
Unlike Adichie’s other novels, the theme of migration is more profound in Americanah to reflect the intense consequences of race for African migrants in the western world.
Therefore, I seek to establish that the stereotyping of Africans owing to their racial and cultural differences forces them to alter their identity in order to be recognised and accepted. In the same regard, the study projects Trevor Noah’s holistic representation of displacement both within self and community. More insightful is the writer’s engagement
of body politics as a propeller for socio-economic issues. These issues explored in both texts ultimately present a (re)imagining of people of colour within the othered zones. / Buite die Afrikagrense word die swart liggaam gemerk met 'n gemarginaliseerde (“anderste”) identiteit wat die draer dikwels ooplaat vir diskriminasie. Swartwees word as 'n oortreding beskou, want dit is vermoedelik 'n afwyking van 'n bepaalde velpigmentasie,
ruimtelike norm en kulturele praktyk. Hierdie verhandeling ondersoek die uitbeelding van mense van kleur, veral swart mense, as oortredende liggame en indringers van die ruimte. Vanuit 'n postkoloniale perspektief ondersoek dit die rasse-implikasies van
swartheid as gevolg van migrasie. Hierdie studie neem as uitgangspunt die kritiese analise van Chimamanda Ngozi Adichie se Americanah (2013) en Trevor Noah se Born a Crime (2016) om die interseksie van identiteit, ras en ruimtelike sones as tematiek in albei tekste te ondersoek. Ek beweer dat, ondanks die feit dat ras 'n sosiale konstruk is, dit voortdurend 'n impak het op die individuele leefwyse van swart mense in die ruimte waarin hulle woon of waar hulle bestaan. Gevolglik word hulle belemmer deur negatiewe aspekte wat deur hul kleur gegenereer word, en hulself gevolglik as afwykers van die
norm beskou.
Anders as haar ander romans, is Adichie se migrasieprobleme meer diepgaande in Americanah om die intense gevolge van rassekwessies vir Afrika-migrante in die Westerse wêreld te weerspieël. Daarom wil ek vasstel dat die stereotipering van Afrikane weens hul rasse- en kulturele verskille hulle dwing om hul identiteit te verander om erken
en aanvaar te word. In dieselfde verband projekteer die studie Trevor Noah se holistiese voorstelling van verplasing binne die self en die gemeenskap. Meer insiggewend is die skrywer se betrokkenheid by liggaamspolitiek as 'n voorstuwer vir sosio-ekonomiese kwessies. Hierdie kwessies, wat in albei tekste ondersoek word, bied uiteindelik 'n
(her)verbeelding van mense van kleur binne die “ander” sones. / Nangaphandle kwemingcele ye-Afrika, imizimba yabantu abamnyama imakwe ngobuzazisi babanye, lokhu okuvama ukushiya lowo walowo mzimba omnyama esesimweni sokubandlululwa. Ukuba mnyama kuthathwa njengento eyisono neyeqe umngcele omukelekile ngoba, kuvanyiswe ukuthathwa njengokwehlukile kwibala elithile
lesikhumba, indawo evamile kanye nezinkambiso zamasiko. Le dissertation ihlola ukuthathwa kwabantu abanebala, ikakhulukazi elimnyama, njengemizimba ewukweqa okuhle nokwamukelekile kanye neyabahlasela indawo. Ukusuka kwimibono yenkathi engemuva kobukoloni, iphenya ngemiphumela yombono webala elimnyama ngenxa yokuya kwamanye amazwe. Ucwaningo luthathela kuhlaziyo olunzulu lwemibhalo kaChinamanda Ngozi Adichie ye-Americanah (2013) kanye ne-Trevor Noah’s Born a Crime (2016) ukuphenya ngokuxhumana kobuzazisi, ukubuka izinto ngeso lebala kanye
nezindawo njengezinto eziyizihloko zemibhalo. Ngibeka elokuthi noma udaba lwebala kuyinto eyenziwe ngabantu, kodwa inomphumela kumuntu ophila njengomuntu omnyama, ohlala endaweni ahlala kuyo noma lapho akhona. Ngenxa yalokho-ke, bathwele umthwalo omubi ngenxa yebala labo, ngalokho bazibona njengabahlukile
kokujwayelekile nokufanele.
Ngokwehluka namanye amanoveli, ukukhathazeka ngokuya kwamanye amazwe kubonakala kakhulu kwi-Americanah ukubheka kanzulu ngemiphumela ejulile yokubuka izinto ngokwebala kubantu ababuya eAfrika abaya kumazwe asentshonalanga. Ngakho ke, ngifuna ukuqaphela indlela abantu abangama-Afrika ababonwa ngayo ngendlela ethile embi nemi ndawonye (stereotyping) ngenxa yomehluko wabo ngokubona izinto ngokwebala kanye nomehluko ngokwezamasiko, ukushintsha ubuzazi babo ukuze
bamukelwe nokumukeleka. Ngale ndlela, ucwaningo lubhekisa kwindlela ephelele kaTrevor Noah, yokuzibona eqhelilee nokwehluka ngobuyena ngaphakathi kuye kanye nasemphakathini. Ngokubona izinto ngeso elijulile ngokubheka ezepolitiki kombhali
njengesisunduzi kwizinto ezibhekene nabantu kanye nezomnotho. Lezi zinto zicwaninga ngokombhalo kanye nokubeka kabusha ngombono nendlela entsha abantu bebala, emkhakheni wabanye. / Afrikaans and Theory of Literature / M.A. (Theory of Literature)
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