By Dunja M. Mohr
Within the wake of addressing multiculturalism, transculturalism, racism, and ethnicity, the problem of xenophobia and xenophilia has been just a little marginalized. the current assortment seeks, from quite a few angles, to enquire the family members among Self and different within the New Literatures in English. How can we check in adjustments and what does an include characterize for either Self and different? The participants care for various subject matters, starting from theoretical reflections on xenophobia, its exploration when it comes to intertextuality and New Zealand/Maori historiography, to analyses of migrant and border narratives, and problems with transitionality, authenticity, and racism in Canada and South Africa. Others negotiate id and alterity in Nigerian, Malaysian, Australian, Indian, Canadian, and Caribbean texts, or give some thought to diaspora and orientalism in Australian-Asian and West Indian contexts.
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Extra info for Embracing the Other: Addressing Xenophobia in the New Literatures in English.
The result is difference with a vengeance, one might say. For example, through evolution and revolution, beliefs and doctrines change. Islam and Christianity have sub-groups whose doctrinal dissimilarities can, and do, generate bitter, sometimes deadly, conflicts. And democracy in practice takes many forms. Such variations make and keep societies and nations uniquely Other. It is this Other that studies Others. In so doing, two factors, whose obviousness and permanent importance are assumed, are admitted when raised, and are yet notable by their absence.
This is a mere sample of the questions relating to life and contacts that go directly to the core of Other matters. These issues affect the whole range of matters treated by the humanities and social sciences of the colonized. The colonized as commodity, combined with oil, ivory, and Dr Livingstone, I presume, helped put Joseph Conrad’s Heart of Darkness at the centre of discussions of colonialism-cum-race. The topic advanced with the rewriting of black-African history by such writers as Peter Nazareth and in particular following the debut of Chinua Achebe’s counter-statement, Things Fall Apart, as well as his essay attacking the racist views underpinning Conrad’s novella.
Each group is contextualized to show its likes and dislikes, its predilections and prejudices, its Self. We see what lives on each side of the Self–Other divide; on each side of the Other divide. Fielding is the most liberal British character: he is educated, sensitive, courageous, principled, open-minded, loyal, and understanding. He stands by Aziz, against his own kind. He is also supportive of Adela when she is ostracized after declaring in court that Aziz is innocent. Yet even Fielding fails to understand the Indian experience, as exemplified by Godbole.