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Scientific Essay from the year 2016 in the subject English Language and Literature Studies - Literature, Comenius University in Bratislava (Englische Literatur), language: English, abstract: This paper is about Salman Rushdie and two of his major works. The approach to work on "The Satanic Verses" and his latest publication "Two Years Eight Months and Twenty-Eight Nights" (2015) tries to (critically) reflect Rushdie's development as a writer within the time span of almost three decades. Twenty-seven years for a writer and his community might be an eternity since the world has tremendously changed since then. Rushdie himself, however, in both novels sticks to major themes of his interest. Among them are the parameters used here. Identity, metamorphosis and (religious) fanaticism can be found in both novels and it is the focus on these three which will be central here. To do so not only helps to reflect major literary topics Rushdie is concerned about it also shows the development these matters have taken within Rushdie' s literary work and the world it reflects. In is exactly the historical framework which Rushdie uses which helps to understand his literary attempt because he said in an interview with the German magazine "Stern" in 2015 that he understands himself as an author who lives in a certain period of time and who therefore has to write about it. The dualistic concept that links the narrative in both novels analysed here must also be seen in this historical framework. Rushdie sees modern man in a globalized world as homeless, hybrid, bound to metamorphosis, caught between the rational and the irrational yet open for positive options which he can choose provided he uses his freedom. So identity, metamorphosis, religion and fundamentalism are closely connected to personal freedom and it will thus be interesting to see how Rushdie's ideas have been worked into both novels. The structure of this book is therefore as follows: A first part will consist in some sort of background information on Rushdie and his position in contemporary English literature. A second major part will consist in a short introduction of the postcolonial setting. This helps to place Rushdie's work in a literary background. A next step lies in a closer analysis of chosen parameters such as the use of the hybrid Islamic spirituality, transcendence, identity formation, failure and powerlessness. The next important step lies in a close interpretation of both works. This will be followed by an outlook.
Professor Malik Solanka, retired historian of ideas, irascible doll maker, and since his recent fifty-fifth birthday celibate and solitary by his own (much criticized) choice, in his silvered years found himself living in a golden age. Outside his window, a long humid summer, the first hot season of the third millennium, baked and perspired. The city boiled with money. Rents and property values had never been higher, and in the garment industry it was widely held that fashion had never been so fashionable. - from Fury From one of the world’s truly great writers comes a wickedly brilliant and pitch-black comedy about a middle-aged professor who finds himself in New York City in the summer of 2000. Not since the Bombay of Midnight’s Children have a time and place been so intensely captured in a novel. Salman Rushdie’s eighth novel opens on a New York living at break-neck speed in an age of unprecedented decadence. Malik Solanka, a Cambridge-educated self-made millionaire originally from Bombay, arrives in this town of IPOs and white-hot trends looking, perversely, for escape. He is a man in flight from himself. This former philosophy professor is the inventor of a hugely popular doll whose multiform ubiquity – as puppet, cartoon and talk-show host – now rankles with him. He becomes frustratingly estranged from his own creation. At the same time, his marriage is disintegrating, and Solanka very nearly commits an unforgivable act. Horrified by the fury within him, he flees across the Atlantic. He discovers a city roiling with anger, where cab drivers spout invective and a serial killer is murdering women with a lump of concrete, a metropolis whose population is united by petty spats and bone-deep resentments. His own thoughts, emotions and desires, meanwhile, are also running wild. He becomes deeply embroiled in not one but two new liaisons, both, in very different ways, dangerous. Professor Solanka’s navigation of his new world makes for a hugely entertaining and compulsively readable novel. Fury is a pitiless comedy that lays bare, with spectacular insight and much glee, the darkest side of human nature.
A tall, yellow-haired young European traveller calling himself “Mogor dell’Amore,” the Mughal of Love, arrives at the court of the real Grand Mughal, the Emperor Akbar, with a tale to tell that begins to obsess the whole imperial capital. The stranger claims to be the child of a lost Mughal princess, the youngest sister of Akbar’s grandfather Babar: Qara Köz, ‘Lady Black Eyes’, a great beauty believed to possess powers of enchantment and sorcery, who is taken captive first by an Uzbeg warlord, then by the Shah of Persia, and finally becomes the lover of a certain Argalia, a Florentine soldier of fortune, commander of the armies of the Ottoman Sultan. When Argalia returns home with his Mughal mistress the city is mesmerised by her presence, and much trouble ensues. The Enchantress of Florence is a love story and a mystery – the story of a woman attempting to command her own destiny in a man’s world. It brings together two cities that barely know each other – the hedonistic Mughal capital, in which the brilliant emperor wrestles daily with questions of belief, desire and the treachery of sons, and the equally sensual Florentine world of powerful courtesans, humanist philosophy and inhuman torture, where Argalia’s boyhood friend ‘il Machia’ – Niccolò Machiavelli – is learning, the hard way, about the true brutality of power. These two worlds, so far apart, turn out to be uncannily alike, and the enchantments of women hold sway over them both. But is Mogor’s story true? And if so, then what happened to the lost princess? And if he’s a liar, must he die?
This book analyzes Islam as a form of 'travelling theory' in the context of contemporary global transformations such as diasporic communities, transnational social movements, global cities and information technologies. Peter Mandaville examines how 'globalization' is manifested as lived experience through a discussion of debates over the meaning of Muslim identity, political community and the emergence of a 'critical Islam'. This radical book argues that translocal forces are leading the emergence of a wider Muslim public sphere. Now available in paperback, it contains a new preface setting the debates in the context of September 11th.
An indispensable collection that re-examines what it means to belong in the world. "Where are you from?" The word cosmopolitan was first used as a way of evading exactly this question, when Diogenes the Cynic declared himself a “kosmo-polites,” or citizen of the world. Cosmopolitanism displays two impulses—on the one hand, a detachment from one’s place of origin, while on the other, an assertion of membership in some larger, more compelling collective. Cosmopolitanisms works from the premise that there is more than one kind of cosmopolitanism, a plurality that insists cosmopolitanism can no longer stand as a single ideal against which all smaller loyalties and forms of belonging are judged. Rather, cosmopolitanism can be defined as one of many possible modes of life, thought, and sensibility that are produced when commitments and loyalties are multiple and overlapping. Featuring essays by major thinkers, including Homi Bhabha, Jean Bethke Elshtain, Thomas Bender, Leela Gandhi, Ato Quayson, and David Hollinger, among others, this collection asks what these plural cosmopolitanisms have in common, and how the cosmopolitanisms of the underprivileged might serve the ethical values and political causes that matter to their members. In addition to exploring the philosophy of Kant and the space of the city, this volume focuses on global justice, which asks what cosmopolitanism is good for, and on the global south, which has often been assumed to be an object of cosmopolitan scrutiny, not itself a source or origin of cosmopolitanism. This book gives a new meaning to belonging and its ground-breaking arguments call for deep and necessary discussion and discourse.
An essay in literary criticism with a difference, addressing the nature of blasphemy and using selected novels by Salman Rushdie, Najib Mahfuz and Nikos Kazantzakis as case studies.
Begins by offering a reading of Islamic sources, interpreting them for a Western context. The author demonstrates how an understanding of universal Islamic principles can open the door to integration into Western societies. He then shows how these principles can be put to practical use.
What is the relationship between capitalism and mental health? Through an exhilarating mix of philosophical and psychoanalytical theory and reportage - from the suicide epidemic in Korea to the wave of American mass murders - the prominent Italian thinker Franco Berardi Bifo traces the social roots of the mental malaise of our age. His darkest and most unsettling book to date, Berardi proposes dystopian irony as a strategy to disentangle ourselves from the deadly embrace of the neoliberalism.