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This book demonstrates the epic genre’s enduring relevance to the Global South. It identifies a contemporary avatar of classical epic, the ‘postcolonial epic’, ushered in by Herman Melville’s Moby Dick, a foundational text of North America, and exemplified by Derek Walcott’s Caribbean masterpiece Omeros and Amitav Ghosh’s South Asian saga, the Ibis trilogy. The work focuses on the epic genre’s rich potential to articulate postimperial concerns with nation and migration across the Global North/South divide. It foregrounds postcolonial developments in the genre including a shift from politics to political economy, subaltern reconfigurations of capitalist and imperial temporalities, and the poststructuralist preoccupation with language and representation. In addition to bringing to light hitherto unexamined North/South affiliations between Melville, Walcott and Ghosh, the book proposes a fresh approach to epic through the comparative concept of ‘political epic’, where an avowed national politics promoting a culture’s ‘pure’ origins coexists uneasily with a disavowed poetics of intertextual borrowing from ‘other’ cultures. An important intervention in literary studies, this volume will interest scholars and researchers of postcolonial studies, especially South Asian and Caribbean literature, Global South studies, transnational studies and cultural studies.
This book demonstrates the epic genre's enduring relevance to the Global South. It identifies a contemporary avatar of classical epic, the 'postcolonial epic', ushered in by Herman Melville's Moby Dick, a foundational text of North America, and exemplified by Derek Walcott's Caribbean masterpiece Omeros and Amitav Ghosh's South Asian saga, the Ibis trilogy. The work focuses on the epic genre's rich potential to articulate postimperial concerns with nation and migration across the Global North/South divide. It foregrounds postcolonial developments in the genre including a shift from politics to political economy, subaltern reconfigurations of capitalist and imperial temporalities, and the poststructuralist preoccupation with language and representation. In addition to bringing to light hitherto unexamined North/South affiliations between Melville, Walcott and Ghosh, the book proposes a fresh approach to epic through the comparative concept of 'political epic', where an avowed national politics promoting a culture's 'pure' origins coexists uneasily with a disavowed poetics of intertextual borrowing from 'other' cultures. An important intervention in literary studies, this volume will interest scholars and researchers of postcolonial studies, especially South Asian and Caribbean literature, Global South studies, transnational studies and cultural studies.
Focusing on works by Derek Walcott, Les Murray, Anne Carson, and Bernardine Evaristo, Katharine Burkitt investigates the relationship between literary form and textual politics in postcolonial narrative poems and verse-novels. Burkitt argues that these works disrupt and undermine the traditions of particular forms and genres, and most notably the expectations attached to the prose novel, poetry, and epic. This subversion of form, Burkitt argues, is an important aspect of the texts' postcoloniality as they locate themselves critically in relation to literary convention, and they are all concerned with matters of social, racial, and national identities in a world where these categories are inherently complicated. In addition, the awareness of epic tradition in these texts unites them as 'post-epics', in that as they reuse the myths and motifs of a variety of epics, they question the status of the form, demonstrate it to be inherently malleable, and regenerate its stories for the contemporary world. As she examines the ways in which postcolonial texts rewrite the traditions of classical epics for the twentieth and twenty-first centuries, Burkitt ties close textual analysis to a critical intervention in the politics of form.
Taking cues from Walter Benjamin’s fragmentary writings on literary-historical method, Late Colonial Sublime reconstellates the dialectic of Enlightenment across a wide imperial geography, with special focus on the fashioning of neo-epics in Hindi and Urdu literary cultures in British India. Working through the limits of both Marxism and postcolonial critique, this book forges an innovative approach to the question of late romanticism and grounds categories such as the sublime within the dynamic of commodification. While G. S. Sahota takes canonical European critics such as Theodor Adorno and Max Horkheimer to the outskirts of empire, he reads Indian writers such as Muhammad Iqbal and Jayashankar Prasad in light of the expansion of instrumental rationality and the neotraditional critiques of the West it spurred at the onset of decolonization. By bringing together distinct literary canons—both metropolitan and colonial, hegemonic and subaltern, Western and Eastern, all of which took shape upon the common realities of imperial capitalism—Late Colonial Sublime takes an original dialectical approach. It experiments with fragments, parallaxes, and constellational form to explore the aporias of modernity as well as the possible futures they may signal in our midst. A bold intervention into contemporary debates that synthesizes a wealth of sources, this book will interest readers and scholars in world literature, critical theory, postcolonial criticism, and South Asian studies.
In The Postcolonial Orient, Vasant Kaiwar presents a far-reaching analysis of the political, economic, and ideological cross-currents that have shaped and informed postcolonial studies preceding and following the 1989 moment of world history. The valences of the ‘post’ in postcolonialism are unfolded via some key historical-political postcolonial texts showing, inter alia, that they are replete with elements of Romantic Orientalism and the Oriental Renaissance. Kaiwar mobilises a critical body of classical and contemporary Marxism to demonstrate that far richer understandings of ‘Europe’ not to mention ‘colonialism’, ‘modernity’ and ‘difference’ are possible than with a postcolonialism captive to phenomenological-existentialism and post-structuralism, concluding that a narrative so enriched is indispensable for a transformative non-Eurocentric internationalism.
From its ancient incarnation as a song to recent translations in modern languages, Homeric epic remains an abiding source of inspiration for both scholars and artists that transcends temporal and linguistic boundaries. The Cambridge Guide to Homer examines the influence and meaning of Homeric poetry from its earliest form as ancient Greek song to its current status in world literature, presenting the information in a synthetic manner that allows the reader to gain an understanding of the different strands of Homeric studies. The volume is structured around three main themes: Homeric Song and Text; the Homeric World, and Homer in the World. Each section starts with a series of 'macropedia' essays arranged thematically that are accompanied by shorter complementary 'micropedia' articles. The Cambridge Guide to Homer thus traces the many routes taken by Homeric epic in the ancient world and its continuing relevance in different periods and cultures.
Works such as Joseph Conrad's Heart of Darkness and Lord Jim, Virginia Woolf's The Voyage Out, E. M. Forster's A Passage to India, and Evelyn Waugh's A Handful of Dust explore the relationship between Britain and its colonies when the British Empire was at its height. David Adams observes that, because of their structure and specific literary allusions, they also demand to be read in relation to the epic tradition. The elegantly written and powerfully argued Colonial Odysseys focuses on narratives published in English between 1890 and 1940 in which protagonists journey from the familiar world of Europe to alien colonial worlds. The underlying concerns of these narratives, Adams discovers, are often less political or literary than metaphysical: in each of these fictions a major character dies as a result of the journey, inviting reflection on the negation of existence. Repeatedly, imaginative encounters with distant, uncanny colonies produce familiar, insular presentations of life as an odyssey, with death as the home port. Expanding postcolonial and Marxist theories by drawing on the philosophy of Hans Blumenberg, Adams finds in this preoccupation with mortality a symptom of the failure of secular culture to give meaning to death. This concern, in his view, shapes the ways modernist narratives reinforce or critique imperial culture—the authors project onto British imperial experience their anxieties about the individual's relation to the absolute.
Every great civilisation from the Bronze Age to the present day has produced epic poems. Epic poetry has always had a profound influence on other literary genres, including its own parody in the form of mock-epic. This Companion surveys over four thousand years of epic poetry from the Babylonian Epic of Gilgamesh to Derek Walcott's postcolonial Omeros. The list of epic poets analysed here includes some of the greatest writers in literary history in Europe and beyond: Homer, Virgil, Dante, Camões, Spenser, Milton, Wordsworth, Keats and Pound, among others. Each essay, by an expert in the field, pays close attention to the way these writers have intimately influenced one another to form a distinctive and cross-cultural literary tradition. Unique in its coverage of the vast scope of that tradition, this book is an essential companion for students of literature of all kinds and in all ages.
This work examines the relationship between medievalism and colonialism in the 19th-century Hispanic American context through the striking case of the Creole Andrés Bello (1781-1865), a Venezuelan grammarian and politician, and his lifelong philological work on the medieval heroic narrative 'The Poem of the Cid'.
Hamner describes Omeros as an epic of the dispossessed because each of its protagonists is a castaway in one sense or another. Regardless of whether their ancestry is traced to the classical Mediterranean, Europe, Africa, or confined to the Americas, they are transplanted individuals whose separate quests all center on the fundamental human need to strike roots in a place where one belongs.