« January 2007 | Main | March 2007 »

February 26, 2007

Spivak - Can the Subaltern Speak?

Please feel free, as always, to throw in your own questions. A good, short write-up about the suicide of Bhubaneswari Bhaduri can be found on the Cambridge Collections website.


So, some questions:


  • How would you define "subaltern" (in your own words)?

  • What is the difference between "speaking" and "talking"? Who can speak? Whose voices/actions can you hear in the world? Which voices can't you hear?

  • What does Spivak mean by, "There is, then, something of a not-speakingness in the very notion of subalternity"?

  • What do you think of her argument that a failed insurgency is a failure to "speak"? How broadly does she define "speech"?

  • "Now that I am...a bit older, the whole idea of who speaks for whom seems to be to be a way of not noticing that we think that knowing and writing inevitably take place within the model of parliamentary representation" (Spivak 295). What does she mean by this?

  • What do you think she means that, "it is reflected in the kind of Orientalism that simply thinks that the other side is all unfractioned good" (305)? Or the sort of "crude national identity" that she talks about? What's wrong with thinking that Somalis or Bangladeshis are wholly good?

    Okay, that's probably enough... Your turn.

February 22, 2007

Edward Said's Orientalism - Part One

For more information on Said, check Week 5 and Week 6 on the WebCT site. Possible entry points into the discussion:

  • What could Said have meant when he says that the Orient “was almost a European invention”?

  • What did Said mean when he said that for Europe the Orient has been among the “deepest and most recurring images of the Other”? What does “Other” mean when used in this way? Can you think of an example that supports or undermines his argument?

  • How does "culture" relate to political, economic, and military forces and their treatment of the Orient?

  • What role do individual writers, like Dickens and Flaubert, play in "Orientalism"?

  • Can you think of specific instances you have seen the events and people of the Middle East portrayed in the news or on television in a particularly negative way? Do you think this is a perpetuation of an Orientalist view?

  • One poster on another blog claims that, "Orientalism may have (necessarily) advanced the cause of both the West as well as the truth!" Do you think this is the case? What do you think about that statement?

Also: If you had a confusing passage/moment, or an example of modern-day Orientalism and didn't talk about it in class, please post it here.

February 14, 2007

Battle of Algiers

Please don't comment until we've seen the entire film. Anyhow, a little background:

The character Colonel Mathieu was based on the actual French commander, General Massu.

In 1971, General Massu wrote a book challenging "The Battle of Algiers," and the film was banned in France for many years. In his book General Massu, who had been considered by soldiers the personification of military tradition, defended torture as "a cruel necessity." He wrote: "I am not afraid of the word torture, but I think in the majority of cases, the French military men obliged to use it to vanquish terrorism were, fortunately, choir boys compared to the use to which it was put by the rebels. The latter's extreme savagery led us to some ferocity, it is certain, but we remained within the law of eye for eye, tooth for tooth."

In 2000, his former second in command, Gen. Paul Aussaresses, acknowledged, showing neither doubts nor remorse, that thousands of Algerians "were made to disappear," that suicides were faked and that he had taken part himself in the execution of 25 men. General Aussaresses said "everybody" knew that such things had been authorized in Paris and he added that his only real regret was that some of those tortured died before they revealed anything useful.

As for General Massu, in 2001 he told interviewers from Le Monde, "Torture is not indispensable in time of war, we could have gotten along without it very well." Asked whether he thought France should officially admit its policies of torture in Algeria and condemn them, he replied: "I think that would be a good thing. Morally torture is something ugly."

This information is taken from an article that appeared in the New York Times.

What relevance does the movie have today?

The film has enjoyed a brief renaissance because, in 2003, the Pentagon chose the screen the film.

The flier inviting guests to the Pentagon screening declared: "How to win a battle against terrorism and lose the war of ideas. Children shoot soldiers at point-blank range. Women plant bombs in cafes. Soon the entire Arab population [sic] builds to a mad fervor [sic]. Sound familiar? The French have a plan. It succeeds tactically, but fails strategically. To understand why, come to a rare showing of this film."

Brackets marking errors or offensive language [sic] are mine.

However, more recently, the U.S. Military Academy at West Point has been trying to stop the glamorization of torture. They've asked the producers of 24 to stop, or change the tenor of, torture on that show. The Academy "confirmed that Brigadier General Patrick Finnegan recently travelled to California to meet producers of the show, broadcast on the Fox channel. He told them that promoting illegal behaviour in the series - apparently hugely popular among the US military - was having a damaging effect on young troops," according to the U.K. newspaper the Independent.

According to the New Yorker magazine, Gen Finnegan, who teaches a course on the laws of war, said of the producers: "I'd like them to stop. They should do a show where torture backfires... The kids see it and say, 'If torture is wrong, what about 24'?

"The disturbing thing is that although torture may cause Jack Bauer some angst, it is always the patriotic thing to do."

Human Rights First, a non-profit organization, says that since the terror attacks of September 11, the incidence of torture in television shows has soared. In 2000 there were 42 scenes of torture on prime-time US television while in 2003 there were 228.

For more history on the film, check the WebCT site.

So, possible entry points into discussion:

  • Is there a difference of opinion about what sort of conflict is going on in the Casbah? (I.e., do some think it's a war between two parties, and others a set of "terrorist attacks"?) From where does this difference in opinion stem? If there's a perceptual rift, why is it so large?

  • Do either/both sides have cultural "blind spots"?

  • In the end, the film is clearly on the side of the Algerian people. But, throughout the rest of the film, do you think you get two--or more--points of view? (Cite specifics.)

  • How does Mathieu manage to run circles around the French, American, British reporters? What effect does this have on the conflict? Why does the director, Pontecorvo, choose to utilize non-actors for all roles except Mathieu's? Why is he so much slicker than everyone else?

  • Note ways in which you think the film creates sympathies (close-ups, following one character vs. another, auditory cues, steady or unsteady camera shots) and the ways in which it creates antipathies. Are there "bad guys" in this movie? Are there "good guys"? If so, how are they established?

February 12, 2007

From a Crooked Rib, Sections III and IV

Possible questions (please add your own)

  • What do you make of the epigraph for part III?

  • Why did you think Farah included the "sugar in the river" story on page 83? What bearing does it have on the larger story?

  • How do you think the theme of political independence for Somalia and freedom for Ebla "rub up" against each other, reflect meaning on one another?

  • What do you make of the camel dream on pages 121-122?

  • On page 145, Ebla decides: “I am responsible for my actions.” Also: “I am responsible for the death of my grandfather.” Is she? Would the narrator of the story agree? Do you agree?

  • As the book ends, Ebla says, "Our [women's] only refuge lies in indecision." What on earth does she mean by that?

February 09, 2007

From a Crooked Rib: Parts I and II

  • Is Ebla selfish? Is she completely justified in her abandonment of her grandfather? In her mind, by the logic of the book, in your mind?

  • What is the possible significance, significances, of Ebla’s relationship with animals, especially cows?

  • What sort of character is “the widow”? Why is she so important to the book? What is her role in the book, in Ebla’s life?

  • What do you make of the epigraph at the beginning of Part II, the quote from Waiting for Godot?

  • When Ebla first meets Awill, an insect is crawling on her chest. Farah has used the “insect crawling” in other books—what do you make of it? Does it have significance?

February 02, 2007

OPTIONAL: "Wedding at the Cross"

Possible questions (please add your own):

  • How are women's roles in this story similar or different to women's roles in Things Fall Apart? (Of course, these stories are set in different eras.) Why does he start the story like he does, and then jump back in time?

  • This is also a story about opposites (like Things Fall Apart). Okonkwo was reacting against his father; Wariuki against his father-in-law. What does it mean that both stories are framed like this, with personalities formed in reaction? Could it have some larger significance?

  • How do you interpret the "Religion of Sorrow"?

  • Does Miriamu really gain her voice at the end? In what sense? Is she heard and understood by others? Critic Kimani Njogu says that Miramu’s speech represents, “The reversal of attempts to commoditize the colonial subject.” Does that mean anything to you?

  • Also: Is Wariuki trying to "re-write himself in English"? He changes his name to an English one, changes his religion. Is he trying to translate himself into a non-African (and thus move himself into a different social class)?

"The Language of African Literature"

Are you convinced by Ngugi wa Thiong'o's argument thus far? Why or why not?


Possible entry points into discussion:


    1. In what ways does a language determine what sort of thoughts you think, what it’s possible to say? Is language a "carrier of culture"? What does that mean? Can you think thoughts outside the scope of your language? Can you communicate them? How?


    2. What does wa Thiong'o mean: "Language is the means of spiritual subjugation"? Do you agree? If you control a people’s language, can you control them? To what extent?

The views and opinions expressed in this page are strictly those of the page author. The contents of this page have not been reviewed or approved by the University of Minnesota.