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The expansion of the British Empire facilitated movement across the globe for both the colonizers and the colonized. Waiting on Empire focuses on a largely forgotten group in this story of movement and migration: South Asian travelling ayahs (servants and nannies), who travelled between India and Britain and often found themselves destitute in Britain as they struggled to find their way home to South Asia. Delving into the stories of individual ayahs from a wide range of sources, Arunima Datta illuminates their brave struggle to assert their rights, showing how ayahs negotiated their precarious employment conditions, capitalized on social sympathy amongst some sections of the British population, and confronted or collaborated with various British institutions and individuals to demand justice and humane treatment. In doing so, Datta re-imagines the experience of waiting. Waiting is a recurrent human experience, yet it is often marginalized. It takes a particular form within complex bureaucratized societies in which the marginalized inevitably wait upon those with power over them. Those who wait are often discounted as passive, inactive victims. This book shows that, in spite of their precarious position, the travelling ayahs of the British empire were far from this stereotype.
In this book, the author argues that certain modern literary texts have apocalyptic futures. Rather than claim that great writers have clairvoyant powers, he examines the ways in which a text incorporates an apocalyptic event into its future reception. He is thus concerned with the way in which apocalyptic works solicit their future receptions. Apocalyptic Futures also sets out to articulate a new theory and textual practice of the relation between literary reception and embodiment. Deploying the double register of “marks” to show how a text both codes and targets mutilated bodies, the author focuses on how these bodies are incorporated into texts by Kafka, Conrad, Coetzee, and Spiegelman. Situating “In the Penal Colony” in relation to the Holocaust, Heart of Darkness to the Rwandan genocide, and Waiting for the Barbarians to the revelations of torture in apartheid South Africa and contemporary Iraq, the author argues for the ethical and political importance of reading these literary works’ “apocalyptic futures” in our own urgent and perilous situations. The book concludes with a reading of Spiegelman's Maus that offers a messianic counter-time to the law of apocalyptic incorporation.
Sometimes the best way to let one know what something is, is to let one know what it isn't. Today's typical academic book in eschatology provides the reader with a brief history of the various positions in the field followed by why certain positions should be considered the better options. This is not that book. Over the course of twelve chapters, six sequences will be presented from the three major sources in the New Testament regarding the subject, i.e., Paul's letters to the Thessalonians, the Olivet Discourse, and John's visions in Revelation. Through a careful reconciliation of those six sequences, Dr. Steven R. Bates will show that there's only one sequence of end-times, which he has labeled "The Post-Armageddon, Premillennial Resurrection." He asserts that had any other sequence of end-times been correct, whether pre-tribulationism, pre-wrath, mid-tribulationism, historic pre-millennialism, post-millennialism, a-millennialism, preterism, or any other sequence that one could possibly imagine, then the proponents of that postulation should be able to take the same six sequences from Scripture and reconcile them precisely with one another, sentence by sentence, and prove whatever sequence they propose. But, of course, no one will ever attempt such an endeavor because it's theoretically impossible. Scripture's six sequences only confirm one sequence, and it is the one which has been presented in The Sequence.
Timescapes of Waiting explores the intersections of temporality and space by examining various manifestations of spatial (im-)mobility. The individual articles approach these spaces from a variety of academic perspectives – including the realms of history, architecture, law and literary and cultural studies – in order to probe the fluid relationships between power, time and space. The contributors offer discussion and analysis of waiting spaces like ante-chambers, prisons, hospitals, and refugee camps, and also of more elusive spaces such as communities and nation-states. Contributors: Olaf Berwald, Elise Brault-Dreux, Richard Hardack, Kerstin Howaldt, Robin Kellermann, Amanda Lagji, Margaret Olin, Helmut Puff, Katrin Röder, Christoph Singer, Cornelia Wächter, Robert Wirth.
Mark Stibbe points the reader to a story Jesus told over 2,000 years ago which demonstrates the qualities of a perfect dad. More than that the story paints the clearest picture of what Jesus thought God is really like. It provides a wonderfully accessible introduction to the Father youve been waiting for and contains many new insights into a story loved by millions and known as the parable of parables. "This is a must-read for anyone who wants a direct, honest explanation of how remarkable God who created the universe and more, loves and is interested in an exclusive, intimate, life-transforming relationship with you." - Diane Louise Jordan
How do individuals, who are part of a community, respond to the stranger as a stranger: i.e. without simply positioning this outsider in opposition to the community in which they are located? How may individuals receive something unknown and therefore surprising into their world without compromising it by identifying it in the terms of that world? In this study, Mike Marais traces the various ways in which Coetzee's fiction, from Dusklands through to Slow Man, repeatedly poses such questions of hospitality. It is shown that the form of ethical action staged in Coetzee's writing is grounded not in the individual's willed and rational achievement, but in his or her invasion and possession by the strangeness of the stranger. This ethic of hospitality, Marais argues, has a strong aesthetic dimension: for Coetzee, the writer is inspired to write by being acted upon by a force from beyond the phenomenal world. The writer is a secretary of the invisible. She or he is responsible to and for the invisible. Marais maintains that this understanding of writing as an involuntary response to that which exceeds history is evident from the first in Coetzee's fiction. In readings of the novels of the apartheid era, he traces this writer's rueful, ironic awareness of the limited, even incidental, form of political engagement that may emanate from such an aesthetic. He then goes on to argue that if it is the writer's obligation to render visible the invisible, writing must be a task that can never be completed. What is more, such writing is thus bound to be iterative in form. With this in mind, he traces the structural similarities between Coetzee's writing of the apartheid period and his post-apartheid and Australian writing, arguing that the later texts are self-reflexively aware of their endlessly repetitive nature. These contentions are developed incrementally through close readings of the individual novels that focus on recurring metaphors of hospitality - visitor, the stranger, the house, the castaway, the invisible, the dream, and the child.
Wisdom Won from Illness brings into conversation two fields of humane inquiry—psychoanalysis and moral philosophy—that seem to have little to say to each other but which, taken together, form a basis for engaged ethical thought about how to live. Jonathan Lear begins by looking to the ancient Greek philosophers for insight into what constitutes the life well lived. Socrates said the human psyche should be ruled by reason, and much philosophy as well as psychology hangs on what he meant. For Aristotle, reason organized and presided over the harmonious soul; a wise person is someone capable of a full, happy, and healthy existence. Freud, plumbing the depths of unconscious desires and pre-linguistic thoughts, revealed just how unharmonious the psyche could be. Attuned to the stresses of modern existence, he investigated the myriad ways people fall ill and fail to thrive. Yet he inherited from Plato and Aristotle a key insight: that the irrational part of the soul is not simply opposed to reason. It is a different manner of thinking: a creative intelligence that distorts what it seeks to understand. Can reason absorb the psyche’s nonrational elements into a whole conception of the flourishing, fully realized human being? Without a good answer to that question, Lear says, philosophy is cut from its moorings in human life. Wisdom Won from Illness illuminates the role of literature in shaping ethical thought about nonrational aspects of the mind, offering rich readings of Shakespeare, Kierkegaard, J. M. Coetzee, Marilynne Robinson, and others.
Only seven European monarchies remain intact today; all are constitutional monarchies. Four empires and 16 kingdoms have disappeared in Europe during the last two centuries. The Bourbon kingdom in France vanished first, in 1830; the Greek kingdom most recently, in 1973. Former sovereigns still consider themselves to be kings. Princes, dukes and counts remain, possessed of far-reaching connections to currently reigning monarchs. For some of them the path to headship of the royal houses has been complicated, taking many twists and turns. Two world wars caused the greatest attrition in monarchies. Exile has been bitter for some, happier for others, but in and out of exile the heads of royal families live well. Many are successful in business and as financiers. Many are enthusiastic followers of sports. Some manage large estates; others are still trying to regain royal properties. The chapters are arranged in the chronological order in which the kingdoms disappeared. This book profiles twenty-one heads of formerly regnant houses of Europe, set in historical perspective, and recounting varied life styles, occupations, and interests. At the end of each chapter is a chart or set of charts depicting the line of succession of the headship of the house.
In The Slow Philosophy of J.M. Coetzee Jan Wilm analyses Coetzee's singular aesthetic style which, he argues, provokes the reader to read his works slowly. The effected 'slow reading' is developed into a method specifically geared to analyzing Coetzee's singular oeuvre, and it is shown that his works productively decelerate the reading process only to dynamize the reader's reflexion in a way that may be termed philosophical. Drawing on fresh archival material, this is the first study of its kind to explore Coetzee's writing process as already slow; as a program of seemingly relentless revision which brings forth his uniquely dense and crystalline style. Through the incorporation of material from drafts and notebooks, this study is also the first to combine an exploration of the writer's stylistic choices with a rigorous analysis of the reader's responses. The book includes close readings of Coetzee's popular and lesser known work, including Disgrace, Waiting for the Barbarians, Elizabeth Costello, Life and Times of Michael K and Slow Man.