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By Agata Szczeszak-Brewer

"Original and demanding. This e-book indicates us how Conrad and Joyce control representations of imperialist trust within the sacred to indict Western tradition for its racist colonization. This notable studying of modernism emphasizes Conrad's and Joyce's use of chaos often and pilgrimage specifically by way of mapmaking, racial denigration, and techniques of strength. Szczeszak-Brewer makes miraculous connections among sacred language, country development, and literary representation."--Georgia Johnston, writer of The Formation of Twentieth-Century Queer Autobiography notwithstanding they have been born a new release aside, Joseph Conrad and James Joyce shared related lifestyles studies and comparable literary preoccupations. either left their domestic international locations at a comparatively younger age and remained lifelong expatriates. Empire and Pilgrimage in Conrad and Joyce deals a clean examine those modernist writers, revealing how their rejection of geared up faith and the colonial presence of their local international locations allowed them to destabilize conventional notions of strength, colonialism, and person freedom of their texts. all through, Agata Szczeszak-Brewer ably demonstrates the ways that those authors grapple with a similar issues--the grand narrative, paralysis, hegemonic practices, the individual's pilgrimage towards unencumbered self-definition--within the inflexible bounds of imperial ideologies and myths. the result's an interesting and enlightening research of the writings of Conrad and Joyce and of the bigger literary stream to which they belonged. Agata Szczeszak-Brewer is assistant professor of English at Wabash collage.

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Numerous English texts dating from the late fifteenth century onward compare the Irish physiognomy, habits, and culture to those of Native Americans and African tribes, all three groups apparently linked by their shared savagery. 4 Steve Garner traces the ethnocentric attitudes of the colonizers in Ireland throughout centuries of invasion and subjugation of its population, from the process of racializing the Irish in the Early Middle Ages to contemporary nationalist struggle. Expressions like “wild people” (78), “careless and bestial” (77) “wild places” (78), “dark and impenetrable forests,” “threatening places among which a savage and implacable enemy fleetingly appears and disappears” (79)—used by Spenser, Smith, Campion, and others5—so evocative of Marlow’s description of African interior, were an integral part of the hegemonic discourse of the English colonizers whose posited objective was to bring the entire nation (or “race”) into God-given civility.

Numerous posters, pictures, and pamphlets depict native inhabitants of both Africa and Ireland (and sometimes the Americas) as less than human, simianized, degenerate, lacking. Like Eliade’s foreigners, they are random elements of chaotic space that should be ordered by instruction, classification, and “civilized” laws. This dehumanizing Manichaeism produces an image of the subaltern as a negation of ethical values. As Hardt and Negri affirm in Empire, “colonial identity functions first of all through a Cosmogony and Colonialism: Charting Non-Places · 23 Manichean logic of exclusion” (124), but the alterity ascribed to the colonized is “not given, but produced” (125) to facilitate acquisition and justification of power.

Notably, Marlow refers in Heart of Darkness to “the empty immensity of earth, sky, and water” (61–62), the monotonous landscape—“Paths, paths, everywhere; a stamped-in network of paths spreading over the empty land, through long grass, through burnt grass, through thickets . . and a solitude, a solitude, nobody, not a hut” (70)—and, consequently, to his desire to “be out of chaos” (68). Here the emptiness of the landscape that is threatening but also full of generative potential clashes with confusing excess—of paths, flora, the sky.

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