Thesis (M.A.)--University of Hong Kong, 1997. / Includes bibliographical references (leaf 44-49). Also available in print.

Diss. Stockholm : Stockholms universitet, 2010.

Diss. Stockholm : Stockholms universitet, 2010.

No description available.

Texte remanié de: Dissertation Ph. D.--University of Turin, 2003. / Bibliogr. p. 213-224.

Thesis Ph. D.--University of Illinois at Urbana-Champaign, 1992. / Bibliogr. p. 197-207.

This thesis shows the condition of outsidedness in the fiction of two Indo-English authors: Ruth Prawer Jhabvala and Salman Rushdie. Ruth Prawer Jhabvala focuses on the intercultural encounter from the European perspective. Salman Rushdie writes from the expatriate's point of view. Astride the cultural frameworks of India and the West at once they examine the ironic similarities of prejudice and intolerance in both societies. These authors' novels are examined through concepts elaborated by the Russian literary theoretician, Mikhail Bakhtin, such as exotopy or outsidedness, heteroglossia, dialogism, etc. They confirm Bakhtin's contention that cultural confrontation is a potentially enriching source of literary and artistic creation. Jhabvala treats the intercultural encounter within the colonial and post-colonial frameworks and shows the fragile dialogue that does occur between her European characters and India. Rushdie on the other hand centres mainly on contemporary India although he does satirize certain aspects of colonial India. He uses a plethora of historical, literary, cultural and linguistic referents from both eastern and western traditions to subvert the hegemonic discourse of either and to celebrate cultural hybridity.

Since literary magical realism exploded out of Latin America and into international critical attention in the mid twentieth century, the limbs of its narrative genealogy continue to be sketched in both lower and higher than the branch bearing the immense impact of el boom. Perhaps the most often cited figure from magical realism’s pre-Latin American and pre-literary phase is Franz Roh, who deployed the term in 1925 to describe the German painting movement Magischer realismus, as critics such as Irene Guenther, Kenneth Reeds, Wendy Faris, and Lois Parkinson Zamora have shown. After having migrated transatlantically, magical realism mutated formally in the process whereby it came to be embodied in Latin American literature. Following the boom of the 1950s and 60s magical realism began to be recognized as a global phenomenon. Literary magical realism has now been written by authors from innumerable countries of origin and thus is not the sole property of Latin Americans, as Alejo Carpentier might have us believe. Erik Camayd-Freixas, who himself contends for the delimitation of a distinct Latin American magical realism, still concedes that the mode is “today’s most compelling world fiction” (583). In addition to Carpentier, Miguel Ángel Asturias, Gabriel García Márquez, and Isabel Allende, among other significant Latin American magical realists, key contributions to the mode’s corpus have since been recognized in the works of Jack Hodgins, Louise Erdrich, Robert Kroetsch, and Toni Morrison. Beyond the American continents, Wenchin Ouyang points out: “[Magical realism] is in Arabic, Chinese, English, German, Italian, Japanese, Persian, Portuguese, Spanish, Tibetan, and Turkish, to name but a few languages”. One recent example of magical realism is Salman Rushdie’s novel, The Enchantress of Florence (2008), analyzed in this study. Considering this novel in conjunction with the landmark 1949 publication of Carpentier’s The Kingdom of This World (El reino de este mundo), including its famous prologue, these two magical realist texts represent a significant development in magical realist authorship among East and West Indies. Furthermore, they form two temporal poles between which there is a nearly sixty-year time span, a figure that does not include texts preceding the Latin American boom.

Salman Rushdie's Midnight's Children and Ahdaf Soueif s The Map of Love both construct cosmopolitan figures, who through their narratives, attempt to reformulate nationalist constructions of nation. This study compares Rushdie and Soueif's configuration of the cosmopolitan global consciousness and its rootedness in the postcolonial local centers of Bombay and Cairo respectively. The comparison shows that the multiply determined identity of cosmopolitans can both impede, as well as allow for, the active participation in the social and political life of the country in which they inhabit and aim to represent. This thesis considers Rushdie and Soueif's journey back into postcolonial centers where the contested threshold between homogenous constructions of national identity and the heterogeneity of cosmopolitans has to be negotiated before productive critique and reform can begin at home.

Thesis (M.S.)--University of Texas at El Paso, 2008. / Title from title screen. Vita. CD-ROM. Includes bibliographical references. Also available online.