The present article reflects on theories of decolonization and the urgency of border, peripheral or third world countries to learn how to be; that is, to decolonize themselves of the internal colonialism that emerges with the rise of nation-states: one that only archives the resemantization of colonialism of power, and emphasizes the colonial difference. The paper also reflects upon the epistemic difference that, since the Boom, has marked the literary discourse, as it examines Renato Prada Oropeza’s novel, While the Night Falls, as a decolonizing text which narrates Hugo Banzer’s military coup in Bolivia.
Key words: Decolonization, learning how to be, difference, epistemic, memory.
The purpose of this paper is to focus on the extraliterary function of the rites performed on Speranza Island by Robinson Crusoe — a colonizer — and by Friday who represents the Third World. Such investigation is relevant because Michel Tournier’s Friday, or, The Other Island is a postcolonial transvalorization of the classic Robinsonade, in which the author inverts the classic story first published in 1719. In Tournier’s case, owing to the repetitiveness and cyclicity of everyday activities, it is possible to read the rites as an allegoric image of crucial processes — such as language teaching or getting married — taking place in the colonial and postcolonial world of Algeria. The rites in Tournier’s novel are also considered to be a symbolic attempt to establish new relationships between French colonizers and African colonized society, who both witnessed the process of decolonization in the twentieth century.
This article proposes to study the theme of moral transgressions in the 18th century slave narratives by such authors as William Snelgrave, Olaudah Equiano, Gabriel Mailhol and Mary Prince. Specifically, it focuses on how these authors take a stand on the theme of evil, understood as both physical and symbolic violence inscribed in the concept of slavery. In the narratives discussed, the slaves become the figures of misfortune (and the victims of the evil), which allows the authors to re-launch the debate on the position of the Other in the French society of the Enlightenment.
The aim of the present analysis is to discuss the francophony as a postcolonial concept, on the basis of the famous article “Pour une littérature-monde en français” whose authors consider the concept of the francophony as a form of colonial domination and are awaiting the birth of world literature in French. This paper explores these issues on the example of Raharimanana, a young writer from Madagascar.
Key words: The francophony, world literature in French, post colonialism, Raharimanana.
This article means to demonstrate that the complexity of Mysterious Island, stemming from the description of the place, this silent but omnipresent character, prevent it from being limited to the young readership intended by Hetzel, Verne’s editor. The anticolonial and antislavery discourse established as the ideological principle early on, is debunked by a counter‑discourse based on new knowledge of anthropology. Conclusions about Verne’s response to Defoe are also addressed.
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