Condition Of Exile Research Articles

A 'spirit' of home and exile: a re-evaluation of Breyten Breytenbach’s <i>Memory of snow and of dust</i>

This article notes the emergence of a global consciousness that recognises the need to move beyond well-worn categories of interpretation. In exploring the concepts of home and exile in Breyten Breytenbach‟s novel, “Memory of snow and of dust” (1989), the article examines how fresh perspectives in postcolonial studies – identified as a „spiritual turn‟ – allow one to gain access to new insights into the exilic condition. The author captures and conveys the experience of exile, and envisages through the exile‟s „double vision‟ a more complicated notion of home. The distressing journey into a new awareness of what constitutes home is examined. Furthermore, the article considers the restless, yet regenerative condition of exile that – although characterised by mental anguish – makes possible a more fluid response to spatiality. The renewed interest in (and legitimation of) the spiritual in postcolonial studies lends further insight into an alternative response to the search for a place/ space to call home. This article concludes with an affirmation of the relevance of “Memory of snow and of dust”, as a novel that challenges one to cultivate an expanded awareness – that moves beyond the material – in times during which the overlapping boundaries of home and exile are becoming a global condition.

The Cemetery, the State and the Exiles: A Study of Cementerio Colón, Havana, and Woodlawn Cemetery, Miami

One of the unsuspected costs of exile is the inability to care for the family tombs for which, especially in Latin American countries, one may feel a sharp personal responsibility. The desecration of such tombs renders the pain of exile sharper still. We examine the ways in which the Cuban State has abandoned responsibility for the care of the tombs of the exiles in the island’s largest cemetery, Cementerio Cristóbal Colón in Havana. 
 
 Many exiles hope and plan to return to resume life in their former birthland. Perhaps to show their intentions, their cemeteries in the new countries are piecemeal and temporary. Little by little it becomes apparent that their state of exile has passed from medium term to long term to permanence. In Woodlawn Cemetery, Miami, some of the exiles’ dead remain in unworthy graves while the inscriptions on their tombs remind their descendants of the promise of permanent return which they never now will keep.

Strangers in Strange Lands: Biblical Models of Exile in Early Modern England

For the many sixteenth- and seventeenth-century English men and women who found themselves in states of exile, physically, socially, or spiritually, the expressions of sorrow and hope by those in similar conditions in the Bible provided a crucial consolation. Exploring the various complex ways in which writers represented their conditions of exile by biblical allusions, paraphrase, and adaptation, especially to The Lamentations of Jeremiah and Psalm 137, "By the waters of Babylon," demonstrates the central role of the Bible in this area of early modern thought and culture. A broad spectrum of English writers, including the earl of Clarendon, John Donne, John Quarles, James Forsyth, and John Saltmarsh, wrestled with problems of exile, and they tried to solve them, or at least understand them, in terms of biblical models.

No Home in Exile? Elizabethan Catholics in Paris

A sense of homelessness is generic to exile, yet the homeless state of Elizabethan Catholic exiles in Paris was distinct from that of their coreligionists and contemporaries elsewhere in Europe. Although several hundred English Catholics were in Paris in the 1580s, they lacked their own institutional centre in the city. This shaped the character of their experience overseas and their relationship with their Parisian hosts. Without a dedicated centre, they found a number of different ways to establish a niche for themselves in the French capital, in many ways interacting directly with their hosts. Some of this large group also chose to change their legal status abroad by seeking to be naturalised by the French Crown. Whilst always remaining oriented towards England and hoping or working for Catholic restoration at home, their homeless state in exile encouraged a number of different engagements with Catholic France.

Rebecca West and the Meaning of Exile

Rebecca West was a protean artist (author of, among other works, Black Lamb and Grey Falcon [1941]), a leading public intellectual, and a visionary commentator on the twentieth century. This paper shows the connection between her major philosophical, spiritual, and political ideas and her attitude towards exile. Following a brief historical overview of the main kinds of responses to the state of exile, from Ovid's laments to modernist celebrations, I document Rebecca West's fear of exile, so powerful that it could override even her dominant philosophy of process, her revisionist thinking, and her love of metaphor. Twentieth-century artists and thinkers tended to associated the state of exile with heightened artistic creativity, linking it with epistemological "privilege" (Simmel), or seeing it as instrumental to self-invention (Olsson). For West these ideas were not acceptable. Her patriotism, determinism, existentialism, and essentialism combined with her encounters with refugees during the 1940s and the 1950s to bring about a powerful conviction regarding the misery of exile, one that challenged other parts of her own belief system.

I trovatori nel Veneto e a Venezia. Atti del Convegno internazionale - Venezia, 28-31 ottobre 2004 (review)

Reviewed by: I trovatori nel Veneto e a Venezia. Atti del Convegno internazionale - Venezia, 28-31 ottobre 2004 Wendy Pfeffer Lachin, Giosuè, ed. I trovatori nel Veneto e a Venezia. Atti del Convegno internazionale - Venezia, 28-31 ottobre 2004. Medioevo e Rinascimento Veneto 3. Roma/Padova: Editrice Antenore. 2008. ISBN: 978-88-8455-623-3. I Trovatori nel Veneto includes most of the presentations given at the conference organized under the auspices of the Fondazione Giorgio Cini, with support from the Società Italiana di filologia romanza and the Association internationale d'études occitanes. The premise of the 2004 meeting was to summarize research of the last thirty years or so and to share current work of the scholars involved, with a particular focus on the area of Venice and its surroundings. Given the importance of the northeastern region of Italy as a venue for troubadour performance and for the preservation of medieval Occitan texts, there was no shortage of content. The volume opens with a long essay by Giosuè Lachin labeled "Introduzione" (xiii-cv), though the essay is anything but. Lachin uses this opportunity to showcase his current work with troubadour manuscript D, offering readers a very careful description of that volume and an interpretation of the logic of its composition. Lachin hypothesizes that D and the Liber Alberici represent a primitive phase of the development of a troubadour canon of authors (lxxvi). Lachin emphasizes the role of scribes trained at the university (e.g., Padua, lxxxviii) as an important factor in understanding the composition of D; he sees the volume as an example of pecia construction1 (xciv). Daniela Rando considers the question, What is a court? in "I luoghi della cultura nella Marca del duecento" (3-25) and offers a coherent response, not only to the question itself but also how the setting for culture evolved in the eleventh-thirteenth centuries in Italy. In this retelling, the passage from vagrant court to castle to city seems almost ineluctable. The next essay, "Alla corte dei Tempesta: trovatori e magistri nel castelle di Noale (sec. XIII-XIV)" by Raffaele Roncato (27-38) is a bonus, for the presentation was not on the original conference program (xii). Roncato emphasizes the importance of the castle and court at Noale as a stopping point for troubadour and Occitan culture. [End Page 69] Francesca Flores d'Arcais reminds the reader, in "Letteratura cavalleresca e arti figurative nel Veneto dal XIII al XIV secolo," (39-46) of the role of figurative art in this region, though most of the examples illustrate Old French rather than Occitan texts. The author suggests two frescos may refer to the themes of Occitan lyric, one in Bassano portraying a lover (45) and a second in Trento, which portrays a courtly scene, a distant echo of troubadour poetry (46). Continuing the theme of pictorial arts, Giordana Canova Mariani addresses "Il poeta e la sua immagine: il contributo della miniatura alla localizzazione e alla datazione dei canzonieri provenzali AIK e N" (47-76). Here an art historian uses the methods of that discipline to date four chansonniers. The author suggests that A can be dated to shortly after 1273-75 (61), that I and K can be dated to the 1290's (67), that N dates from the 1260's–1270's (75).2 The arguments mustered depend almost entirely on comparing the art in these four manuscripts (portraits and flourishes) with dated manuscripts from scriptoria in the Veneto. Historian Michel Roquebert offers "L'Emigration languedocienne en Italie padane au cours du XIIIe siècle" (77-95), based largely on Inquisition documents relating to four heretic travelers. Roquebert establishes a geography and a sociology of exile; the documents he examined allow him also to consider the material and social conditions of exile. In "Sur quelques troubadours qui franchirent les Alpes du temps de la Croisade contre les Albigeois," (97-133), Gérard Gouiran extends Roquebert's discussion to specific troubadours, notably Folquet de Romans. Gouiran's essay is, in truth, a description of the lifestyle of troubadours and joglars who flourished in thirteenth-century Italy. Saverio Guida's contribution, "Esperienza trobadorica e realtá veneta" (135-170) complements Gouiran's essay nicely...

From Exile to Hospitality

The question of hospitality and of the welcoming of otherness is central to the thought of Emmanuel Levinas. In his Adieu to Emmanuel Levinas, Jacques Derrida highlights the primordial role of the concept of hospitality in the philosophy of Levinas and goes as far as to call Levinas's Totality and Infinity immense treatise of hospitality.1 And indeed, numerous commentators have discussed this dimension of hospitality in the thought of Levinas.2 Few, however, have explored the exilic structure particular to that hospitality and that welcoming. And although many commentators have explored dimensions of exile in Levinas' philosophy-pertaining to his biography,3 his style,4 his vocabulary5-none has, to my knowledge, attempted to show the centrality of the concept of exile in the totality of Levinas's work, as well as the fundamental role this concept plays in articulating the structure of the hospitality of otherness. It is my thesis, however, that the philosophy of hospitality worked out in Levinas' thought is intimately connected to exile. While the theme of hospitality permeates the work of Levinas, it is articulated, at every step, in relation to the concept of exile. My goal in this essay will be to show this centrality of the concept of exile in Levinas, as well as how this concept illuminates the Levinassian thematic of hospitality. We can distinguish two main trends in Levinas' treatment of exile. The first deals with the exile of the face with regard to the world of objects constituted by the self. According to Levinas, the face of the other is not another object in the world which the self can comprehend and dispose of at will. On the contrary, the face escapes all attempts by the self to grasp or objectify it, thus remaining exiled from its world. But this exile raises a number of questions. Must not the face be at some point be grasped as an object if a relationship with it is to be possible? If the face escapes all attempts on the part of the self to constitute it into an object of the world, if the face refuses to be encountered within the world of the self, how is an approach of the face to ever take place? An approach to the face is possible, according to Levinas, only at the price of a profound transformation of the structures of the self. The self must itself experience exile - a de-centering, a de-positing of itself as center of the universe-if an encounter with the exilic dimension of the other is to be possible. The approach to the face is thus itself structured as an exile, as a movement of the self outside of itself, outside of its situation as origin and foundation, into the realm of otherness. This is the second sense of exile in Levinas's work. But this exile also raises a number of questions. How can one account for this sudden shift in the structures of the self-of a self understood as the origin of the world to a self exiled, torn from its own world towards the other? What provokes this exile? And what's more, how can such an exile lead to hospitality? It is difficult to see how an exiled self, torn from its world, could become a source of hospitality. It is these two problems that I want to address in this article: How is a hospitality of the exiled face possible and how can an exiled self offer such a hospitality? In both cases, the condition of exile seems to be the very antithesis of hospitality. It is difficult to see how the face which resolutely remains exiled with regards the structures of the self could ever lend itself to hospitality. It is also difficult to see how a self, itself exiled, could ever be capable of hospitality. In this essay I shall first deal with the problem posed by the exile of the face and after that with the problem posed by the exile of the self in an attempt to show how, ultimately, exile constitutes the very structure of hospitality of the face. The Exile of the Face The exile of the face is described by Levinas in a key passage in Totality and Infinity which reads as follows: The epiphany of the face qua face opens humanity. …

Les structures d'une pensée d'exil: La formation du structuralisme de Claude Lévi-Strauss

Lévi-Strauss considered that the birth of structuralism was mainly caused by his chance encounter with Roman Jakobson: the experience of war and exile had nothing to do with it. This article contends the opposite. It analyzes, from a sociological perspective, the articles Lévi-Strauss produced in New York in the 1940s. Focusing on political and cultural anthropology through the prism of primitive societies, these texts express in sociological terms Lévi-Strauss's self-representation, his hopes and strategies. He regards war as a moment in a cycle of reciprocal exchanges between groups. He sees power as the product of an ability to serve as an intermediary between groups and group members, and anthropological knowledge as the product of the social distance to groups necessary to compare their cultural models. Levi-Strauss's theories in exile are in affinity with his social position of a broker and intermediary between distant social groups among the French émigrés and between them and the Americans. Between the lines, all these formative texts show the efforts of Lévi-Strauss's consciousness to reverse the negative signs of his condition of exile. They played a role in the birth of structuralism even as they represent Lévi-Strauss's first auto-analysis (before Tristes Tropiques).

The Palestinian States of Exception and Agamben

This paper questions the applicability of Giorgio Agamben's understanding and articulation of the ‘State of Exception’ concept in the Occupied Palestinian territories. Through a detailed analysis of the Palestinian spatial conditions, it presents the different hierarchies, forms and experiences of exception Palestinians confront in their daily lives. It classifies four States of Exception: the State of Exile and Refuge; the State of Paradox; the State of Occupation and Siege: and the State of Urbicide. A detailed analysis of the States of Occupation, Siege and of Urbicide to demonstrate the several levels and experiences of exception is also presented. These experiences can be noted in phenomena from the legal and juridical framework of the Israeli occupation to the spatial surveillance, to the socio-cultural and economic dimensions of daily life, to the perceptual impacts of Urbicide on people's understanding of self, other and place. An analysis of the Palestinian modus of resilience and resistance is then explored. The paper's main arguments and analyses demonstrate that there are different forms of exception that are not limited to the juridical and legal aspects of Agamben's explanations of the State of Exception. These analyses also reveal how the Palestinians, through their resistance, constitute a real agency in shaping the geometry of the conflict. Agamben presents the State of Exception as the normal state of affairs versus the State of Exception, inside/outside sovereign/homo sacer, normal/abnormal, private/public and so on. The State of Exception for him is where an absolute use of power is performed by the sovereign against the victim who has no agency of resistance or rights as all laws are suspended and all notions are confused. It is argued that although these conditions are present in the Palestinian States of Occupation, Siege and Urbicide, using the previous juridical argument of Agamben alone might prove a barrier as it will hinder the understanding of the other hidden tensions and actions that take place within that State of Urbicide. However, it can be stated that there is a Palestinian State of Exception, but the Exception takes different forms and operates with different dynamics. The Palestinian States of Exception entail all aspects of life – not only the juridical and legal – creating multilevels of Exception that perpetually destroys and regenerates itself in an extreme form. Thus, this paper calls for a redefinition of the Palestinian States/Spaces of Exception that can explain this condition in its complicated, interconnected, and interactive layers, forms and dynamics.

States of Exile: Visions of Diaspora, Witness, and Return – By Alain Epp Weaver

States of Exile: Visions of Diaspora, Witness, and Return – By Alain Epp Weaver

UNRWA and the Palestinian Refugees After Sixty Years: Assessing Developments and Marking Challenges

It is with pleasure that I write to introduce this special edition of Refugee Survey Quarterly on the occasion of UNRWA’s sixtieth anniversary. On 8 December 2009, it will be sixty years since the General Assembly established UNRWA to provide urgently needed relief to over 800,000 Palestine refugees caught up in the trauma of the 1948 conflict. The occasion is hardly a cause of celebration. It reminds us of the fact that six decades on, some 4.6 million Palestinians remain in a state of exile, with no immediate prospects of the resolution of their plight, and that a viable State of Palestine, existing in peace and security with Israel and its neighbours remains as yet an unfulfilled aspiration. For these reasons, a sixtieth milestone is rather a moment for sober reflection on the contribution UNRWA has made to the well-being of millions of Palestine refugees and on the challenges that lay ahead.

“A Prophet out of Gwalia:” The Poetry of Idris Davies and Postcolonial Wales

In recent years there has been an ongoing debate about whether or not modern Wales can be defined as a postcolonial society in the same way as the other Celtic nations of Britain - Scotland and Ireland. This essay seeks to cast new critical light on this discussion by approaching it through the writing of Idris Davies, one of Wales’s most distinctive modern poets. It is claimed that Davies’s own background as a Welshspeaking, working-class writer living both in Wales and England allowed him to develop a unique poetic voice that has much to say about some of the key issues in a Welsh postcolonial experience: the conflict of languages, the impact of history, the relationship between class and nation, margin and centre, and not least the existential condition of exile.

Die Exterritorialität des Denkens: Hans Sahl im Exil by Andrea Reiter

914 Reviews Die Exterritorialit?t desDenkens: Hans Sohl imExil. ByAndrea Reiter. G?ttingen: Wallstein. 2007. 398 pp. 38. ISBN 978-3-8353-0223-5. There are few scholars better equipped towrite about Hans Sahl thanAndrea Reiter, who has published and lectured extensively on thisauthor. InDie Exterritorialit?t des Denkens: Hans Sahl imExil Reiter both draws together and considerably expands her previous insights on Sahl, this time?adopting a very ambitious approach positioning her author within thewider cultural and ideological framework of his times. The writer and translator Hans Sahl, whose dates alone (1902-1993) suggest him to be exemplary of his century, also serves inmany ways as an exemplum of the exile fromNational Socialist Germany, as the intellectual caught up in the ideological conflicts of his age. Born into an assimilated Jewish family in Berlin, Sahl saw himself primarily as a political rather than a racial exile. Having worked as a journalist inGermany for the liberal and left-wingpress, he fled the country in 1933 and, following a familiar path of the German political emigration, made his way to Paris via Prague and Zurich. In Paris, in the late 1930s (the exact date is disputed), deeply disillusioned by theMoscow trials, Sahl made his break with Communism. Although never actually a Partymember but rather a fellow traveller, he nevertheless became a renegade in the eyes of the comrades with whom he had closely associated. Itwas this searing experience that led Sahl to view his own position as one of twofold exile, 'das Exil im E as he later entitled one of his volumes ofmemoirs. Indeed thisperception remained with him beyond his stay inFrance and throughout his far lengthier period of exile in theUnited States (which he reached only in 1941 with the aid of the legendary Varian Fry). InAmerica, initially life was hard?indeed it would be nearly twentyyears, when his career as a translator bore fruit,before he was able tomake amore comfortable living.Despite takingAmerican citizenship in 1952, he failed to feel at home in theUnited States; however, his attempt to return to Europe in 1953 also proved unsuccessful because of the prevailing political climate of Adenauer's Germany. A classic example of an exile caught between ideologies, cultures, and countries?even continents?Sahl finally returned to Germany in 1989, shortlybefore the 'Wende', where he lived out the last few years of his life. Yet it was Sahl's perception of himself as belonging on neither side of theAtlantic, as fulfilling the function of guest and observer in both America and Germany, that appears tohave fittedhim for the role of intermediary: he became a prolific translator ofAmerican drama for theGerman stage and, as a journalist, reported not only on American artistic events fora European readership but also on European affairsfor American readers, as Reiter records. Relating to the process ofmediation, Reiter brings into play concepts of exterritoriality and extemporality as shedding lighton the state of exile per se as well as in connection with Sahl's life and work in exile, the latter including his semi-autobiographical novel of exile, Die Wenigen und die Vielen. For thepresent study,Reiter has drawn on thehuge Sahl archive in Marbach, some of it scarcely or never consulted before, consisting of sixty-two boxes and MLR, 104.3, 2009 915 some eight thousand letters,aswell as SahPs diaries stretching over decades. For the most part Reiters painstaking depiction of SahPs lifeand work is enhanced by its broader intellectual and theoretical framework, encompassing separate discussions of identity or diaspora theory, for example, or widening out to consider parallel biographies (such as that of Bertolt Brecht). Occasionally, however, the complex structure of Reiters work does lead to a loss of focus. That said, though, thiswork amounts to an impressively researched study that adds significantly to the literature on a previously under-researched writer. Imperial College London Charmian Brinson Jedes Wort wandelt dieWelt: Dolf Sternbergerspolitische Sprachkritik. ByWilliam J. Dodd. G?ttingen: Wallstein. 2007. 358 pp. 29. ISBN 987-3-8353-0230-3. When Aus dem W?rterbuch des Unmenschen appeared in book form in 1957, it caused considerable controversy?the so-called Sprachstreit of the early 1960s? about methods of language critique, inwhich linguistics scholars took...

Science Fiction and Postmemory Hain in the Contemporary Korean American Literature

As Marianne Hirsch observes in Family Frames (1997), children of Holocaust survivors often remember suffering that their parents endured. The memory of Holocaust is no less vivid for these children than is for mothers and fathers who experienced tragedy firsthand. Yet while members of postwar generation--Hirsch among them--mourn what their parents lost, that mourning is inevitably complicated by feelings of doubt, curiosity, and guilt. In Hirsch's words: relationship one have to traumatic events of one's parents' lives--horror? ambivalence? envy? negative nostalgia? How is possible to grieve for something that one never knew firsthand? What right does one have to feel traumatized by catastrophe from which one was spared? In addressing such questions, Hirsch likens Holocaust to a foreign that she and others of her generation can never hope to visit yet for which they often feel mysteriously homesick (244). Born after war, they are exiled from very experiences that haunt them--exiled by their belatedness, by fact that tragedy preceded their births. Such exile, Hirsch contends, is shared not just by children of Holocaust survivors but by children of those who have survived any collective tragedy (22). To designate this condition of spatial and temporal exile, Hirsch offers term postmemory. (1) In this essay, I explore representations of specifically Korean American type of that I call postmemory han. (2) Han, word with no equivalent in English, refers to Korean form of grief. (3) According to one writer, All Koreans feel it because our country has always had to shut up and listen to bigger countries--Japan, Russia, America. And because of war that split brother from sister and left everyone's family missing or dead (I. Park). Complex and dynamic, han cannot be neatly analyzed (A. Park). It ranges from bitter-sweet longing to despair that wracks your insides like fire (Freda; I. Park). Yet han never explodes. Writers repeatedly portray han as something shaped by repressiveness: han is the unexpressed anger felt inside (Luke Kim, qtd. in Somers), a pent-up historical and personal anguish (I. Park), compressed feeling of suffering caused by injustice (A. Park). Anthropologists have recognized as culture-specific medical condition whose symptoms include dyspnea, heart palpitation, and dizziness (Somers). (4) Someone who dies of han is said to have died of hwabyung (E. Kim 215). Despite evidence that han is medical condition, illness remains difficult to categorize. Are symptoms literal or figurative? Do they originate in body or are they psychosomatic? The answers are unclear. But if han is problematic, then han--the han that flows in blood of Korean Americans--is infinitely more so. A second-generation Korean American might be haunted by her parents' anguish, but she would be equally haunted by knowledge that she herself was not directly victimized by circumstances that led to such pain. For example, she is not one of Korean patriots who, in March of 1919, staged nationwide peaceful demonstration for Korean independence only to watch powerlessly as fellow protestors were shot to death by Japanese military. She is not one of students beaten for speaking their native language, or from one of families who starved because imperial government requisitioned crops from Korean farmers, or one of dysentery-stricken schoolchildren forced to spend months building airfields for kamikaze planes. She is not among girls who were abducted, sold to military brothels as comfort women, and routinely gang-raped by Japanese soldiers, nor is she among millions of Koreans who fled their hometowns in 1950 and walked south for hundreds of miles to avoid being killed by communist troops. How, then, does she remember pain caused by such experiences? …

States of Exile: Visions of Diaspora, Witness, and Return. By Alain Epp Weaver. Foreword by Daniel Boyarin. Scottdale, Pa.: Herald Press, 2008. 215pp. $18.99 paper

Journal Article States of Exile: Visions of Diaspora, Witness, and Return. By Alain Epp Weaver. Foreword by Daniel Boyarin. Scottdale, Pa.: Herald Press, 2008. 215pp. $18.99 paper Get access Benjamin H. Dunning Benjamin H. Dunning Fordham UniversityNew York, New York Search for other works by this author on: Oxford Academic Google Scholar Journal of Church and State, Volume 50, Issue 4, Autumn 2008, Pages 707–708, https://doi.org/10.1093/jcs/50.4.707 Published: 01 October 2008

Killing Time: The Condition of Exile in the Fiction of Jose Y. Dalisay, Jr.

The exilic condition extends not only to the Filipino who has chosen to study or live abroad, or is forced to leave the Philippines, but also the Filipino who, though he resides and works in his own country, feels himself in a state of rootless suspension brought about by the circumstances of history and colonization. In this light, all Filipinos — belonging to one or the other geographic, economic, tribal or social group—could be considered exiles, and this could be reflected in our literature. Dolores Feria states: “our literature has always been a consequence of exile.” A Filipino writer’s works could be expressions, possibly even extensions, of his own condition of exile, such that his characters portray, enact, and/or embody it. In specific stories by Jose Y. Dalisay, Jr., his intellectual, educated, middle class characters experience a particular kind of exile brought about by several factors from schooling and upbringing to culture, lifestyle, and choice of language. In his first novel, Killing Time in a Warm Place, and in his short stories “The First of Our Dead,” “Amnesty,” “Storyline,” and “We Global Men,” one could read distinct manifestations of exile and exertions to cope and to come to terms with this uneasy, irresolvable condition.

Killing time: The condition of exile in the fiction of Jose Y. Dalisay, Jr.

Killing time: The condition of exile in the fiction of Jose Y. Dalisay, Jr.

Wittgenstein as Exile: A philosophical topography

This paper argues that Wittgenstein considered himself an exile and indeed was a self‐imposed exile from his native Vienna; that this condition of exile is important for understanding Wittgenstein the man and his philosophy; and that exile as a condition has become both a central characteristic condition of late modernity (as much as alienation was for the era of industrial capitalism) and emblematic of literary modernism. The paper employs the notion of ‘exhilic thought’ as a central trope for understanding Wittgenstein and the topography or geography of his thought and suggests that philosophy might begin to recognize more fully the significance of location and place in order to come to terms internationalization, multiculturalism and globalization, and with postmodern notions of subjectivity that embrace aspects of the condition of being an exile.

Ungarinnen im Schweizer Exil. Drei Annäherungen

Abstract Writers may perceive exile, even if they merely inherit it, either as burdening or enriching, as a loss of their native culture or as a chance to receive new artistic inspirations. The condition of exile may, consequently, be converted differently into literary form, as the work of three female writers of Hungarian origin living in Switzerland shows. Agota Kristof never got over the loss of her mother tongue, whereas Zsuzsanna Gahse and Christina Viragh succeeded in converting their – inherited – exile into a new, postmodernist identity.

THE LAST MIGRATION

This article is a comparative study of post‐war anglophone Lebanese novels produced outside of Lebanon. It distinguishes between exilic and diasporic fictions. The former are characterized by the characters’ radical sentiments towards the homeland which whether nostalgic or critical are equally debilitating and thus foster a mental condition of exile. By contrast, Jad el Hage’s The Last Migration (2002) charts a new path in this corpus by portraying the Lebanese as inhabiting a diasporic state of mind, characterized by a balanced perspective on the effects that living abroad has on their identities. Therefore, I argue that this novel is a prototype of Lebanese diasporic literature.