Suchergebnisse

Tayeb Salih's Season of Migration to the North dramatizes the violence of colonialism and patriarchy and their impact on the African psyche. This article shifts from the prevailing scholarship on Mustafa, the main protagonist, to locate hope in what one does, not merely as an abstract concept. The unnamed narrator exemplifies Salih's vision of a postcolonial subject that recognizes the perils of binary thinking and aspires instead toward an ethic acceptance of vulnerability and difference. Invoking Tia DeNora's conception of hope as "an orientation to action" and "a space for possibility," I show how the narrator's embrace of hope is linked to and complicated by the effects of colonialism and patriarchy in his Sudanese village. Overall, the aim of this article is threefold: first, to examine Salih's critique of female negation and male hegemony; second, to highlight Salih's rejection of passivity and fatalism–how both undermine individual and collective agency and reinforce female negation in society; and, lastly, to consider Salih's postcolonial utopianism and privileging of autonomy.

Within academic disciplines, the category of Global South is highly contested with no agreements on the definition of the term. One cannot deny the amorphous nature of the term, yet its gravitational pull can be potentially effective in connecting the different forms of ongoing exploitation – both of humans and more-than-humans. This special issue aims to focus on how to think of the episteme of the Global South in ways that could be enabling, liberating, capacious enough to sharpen our imaginative and performative utopian lens.

Canadian First Nations (Indians) are said to suffer historical trauma from attendance at residential schools, through loss of culture passed down across generations. But the empirical evidence for this claim is weak. Less than a third of Canadian Indians ever attended residential schools, and the average period of attendance was only 4.5 years. Moreover, the research on intergenerational trauma arising from attendance at the residential schools suffers from numerous methodological weaknesses described in detail in the paper. Claims of intergenerational trauma are being used to justify demands for reparations, but that amounts to transferring wealth from contemporary people who have done nothing wrong to other contemporary people who have suffered no wrong.

Canadian First Nations (Indians) are said to suffer historical trauma from attendance at residential schools, through loss of culture passed down across generations. But the empirical evidence for this claim is weak. Less than a third of Canadian Indians ever attended residential schools, and the average period of attendance was only 4.5 years. Moreover, the research on intergenerational trauma arising from attendance at the residential schools suffers from numerous methodological weaknesses described in detail in the paper. Claims of intergenerational trauma are being used to justify demands for reparations, but that amounts to transferring wealth from contemporary people who have done nothing wrong to other contemporary people who have suffered no wrong.