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This book examines the experiences of 49 second-generation exiles from South Africa. Using “generation” as an analytical concept, it investigates the relational, temporal and embodied nature of their childhoods in terms of kinship relations, life cycle, cohort development and memory-making. It reveals how child agents exploited the liminal nature of exile to negotiate their sense of identity, home and belonging, while also struggling over their position and power in formal Politics and informal politics of the everyday. It also reflects upon their political consciousness, identity and sense of civic duty on return to post-apartheid South Africa, and how this has led to the emergence of the Masupatsela generational cohort concerned with driving social and political change in South Africa.
Mavis Gallant is the modern master of what Henry James called the international story, the fine-grained evocation of the quandaries of people who must make their way in the world without any place to call their own. The irreducible complexity of the very idea of home is especially at issue in the stories Gallant has written about Montreal, where she was born, although she has lived in Paris for more than half a century. Varieties of Exile, Russell Banks's extensive new selection from Gallant's work, demonstrates anew the remarkable reach of this writer's singular art. Among its contents are three previously uncollected stories, as well as the celebrated semi-autobiographical sequence about Linnet Muir—stories that are wise, funny, and full of insight into the perils and promise of growing up and breaking loose.
Charting the debates and difficulties surrounding the formation of the unique and self-reliant Solomon Mahlangu Freedom College (SOMAFCO), this study examines the curricula, philosophies, and experiences at this controversial institute. Describing student life, campus organizations, and political activities, the detailed research also follows the often-traumatized state of the exiled pupils.
The fourth and final book in the epic Morgaine science fiction saga Morgaine must meet her greatest challenge—Gault, who is both human and alien, and also seeks control of the world and its Gate. She will meet the true Gatemaster—a mysterious lord with power as great, or greater, than her own.
Refugee research and debate have focused on international agreements, border controls and the legal status of asylum seekers. The lived, daily life of refugees in different phases of their flight has thus been unduly neglected. How have refugees experienced policies of reception and resettlement, and how have they individually and collectively built up their own cultures of exile? To answer these questions the author of this study has undertaken long-term fieldwork as a community worker in a Norwegian municipality. Refugees from Chile, Iran, Somalia, Bosnia and Vietnam were on occasions subjected to exclusionary and discriminatory practices. Nevertheless, restistance was seen in the form of a Somali women's sewing circle, the organisation of a multi-cultural youth club, running refugee associations and printing their own language newspapers. Moreover, in activities such as these, refugees addressed and came to terms with a limited number of shared existential concerns: morality, violence, sexuality, family reunion, belonging and not belonging to a second generation. Drawing upon these experiences a general theory of refugeeness is proposed. It states that the cultures refugees create in exile are the necessary prerequisite for self-recognition and survival.
The swooning Victorian ladies and the 1950s housewives genuinely needed to be liberated. That much is indisputable. So, First-Wave feminists held rallies for women's suffrage. Second-Wave feminists marched for Prohibition, jobs, and abortion. Today, Third-Wave feminists stand firmly for nobody's quite sure what. But modern women--who use psychotherapeutic antidepressants at a rate never before seen in history--need liberating now more than ever. The truth is, feminists don't know what liberation is. They have led us into a very boring dead end. Eve in Exile sets aside all stereotypes of mid-century housewives, of China-doll femininity, of Victorians fainting, of women not allowed to think for themselves or talk to the men about anything interesting or important. It dismisses the pencil-skirted and stiletto-heeled executives of TV, the outspoken feminists freed from all that hinders them, the brave career women in charge of their own destinies. Once those fictionalized stereotypes are out of the way--whether they're things that make you gag or things you think look pretty fun--Christians can focus on real women. What did God make real women for?
Part One Of The Exiles Saga In the peaceful land of Ket-Ta-Witko, the People have lived for generations in harmony, kept from trouble by their Seers' guiding dreams. But not even those talents are proof against the powers of love and love thwarted. When a blood feud escalates into violence, the People find themselves beset by a race of implacable demons, intent on destroying everything they hold dear. And their one chance at redemption lies worlds away, in the harsh and dismal prison colony of Salvation, where a tavern girl, a gambler, and a young boy with the forbidden talent for True Dreaming have been unjustly accused and bound into a lifetime of servitude. Individually, they are helpless. Together, they may alter the future forever.