Volume 10 (2018): Edition 1 (June 2018)

Jim Crace likes to refer to himself as a “landscape writer” and indeed, in each of his eleven novels he has created a distinct yet recognizable imaginary landscape or cityscape. This has led critics to coin the term “Craceland” to describe the idiosyncratic milieux he creates, which, through his remarkably authentic and poetic rendering of geography and topography, appear to be both other and familiar at the same time. In The Pesthouse 2007, the milieu is the devastated America of an imagined future, a country which has deteriorated into a pre-modern and pre-industrial wasteland so hostile to sustainable existence that most of its inhabitants have become refugees travelling eastwards to sail to a new life on another continent. Franklin and Margaret, two such refugees, are leaving their homes not only to flee misery and destitution, but also the trauma and pain occasioned by the loss of their relatives. Using geocriticism as a practice and theoretical point of departure, this article presents and analyses the various ways in which Crace’s novel renders and explores its spaces, landscapes and places, as well as how it links them with the transformation of the protagonists’ psyches and mental worlds.

Stuart Hall in Black Britain claims that “the experience of black settlement has been a long, difficult, sometimes bitterly contested and unfinished story.” Such is the case in Samuel Selvon’s 1956 novel The Lonely Londoners, which depicts the trauma of diaspora for West Indian newcomers. People from the Caribbean who settle in the “mother country” experience total disillusion because they are not welcomed by the white British. The paper focuses on the influence British politics has had upon the Windrush generation of immigrants. It shows how the characters cope with animosity, loneliness and the sense of failed promise that all lead to the traumatic experience of living in total isolation in a foreign city far from their native islands. The immigrants face xenophobia, suffer from being the “other”, invisible and segregated. They try to cope with the trauma of “not belonging anywhere”, i.e. being uprooted from their homes in the West Indies. In the aftermath of the decolonization process they fail to come to terms with their new living conditions, and as there is no return ticket to the Caribbean, they experience the ever-growing trauma of unsuccessful resettlement.

Tectonic Theater Project’s documentary/verbatim theatre work entitled The Laramie Project charts the intricacies of the process of a hate crime victim’s search for and acquisition of identity (becoming) and the concurrent success and failure of the community to engage in this process (affiliation). The productions, as well as the film version, of The Laramie Project tackle the crucial importance of understanding the grey area between the state of becoming (part of) something and being excluded from it (in-betweenness). This liminality, reflecting Victor Turner’s illustrious ideas of “betwixt and between”, shall serve to explore The Laramie Project as an attempt to show the facets of social and cultural affiliation and becoming, as well as an instrument to put them to use in socially and politically relevant theatre. The paper will seek to show how Tectonic Theater Project’s work scrutinizes the significance of “in-betweenness” and employs it to communicate a message that is both humanistic and aesthetic.

This paper focuses on how the romance mode is used to re-narrativize the trauma of Jesus’s crucifixion in two contemporary biblical rewritings: Pullman’s The Good Man Jesus and the Scoundrel Christ 2010 and Tóibín’s The Testament of Mary 2012. Reflecting on the process of the composition of the Bible, these novels resort to romance in order to invite a critical reflection on different narrativizations of the traumatic event, dependent as they are on both conservative and more subversive effects of romance. As some characters rely on the strategies of traditional spiritual romance in order to alleviate their pain, others cynically resort to a dualistic vision to establish and consolidate power, and still others make use of the excess and disarticulation of romance to do justice to the absolute horror of the event, the novels draw attention both to the comforting and subversive function of Christian scripture. Adding a metafictional dimension to the narrative of crucifixion, the novels expose the way in which religious scriptures can become ideological instruments, and signal the potentially dangerous effects of the renewed significance of religion today.

Richard Flanagan’s novel, The Unknown Terrorist, does not only depict terrorism and violence but especially contemporary postmodern life in an Australian urban setting influenced by media, information technologies and consumerism. Drawing on Jean Baudrillard’s theory of simulacra and simulation, this paper analyses Flanagan’s depiction especially of the main character, the Doll, and the way she symbolically represents various aspects of the process of simulation as understood by Baudrillard. In this context, the Doll and other characters are understood as subjects both manipulating and manipulated by the simulated image of reality represented by media and technology, the image which replaces physical reality. The imagery of manipulation is understood as a metaphor implying a critique of hypocrisy and consumerism of the contemporary urban setting in the technologically advanced society represented by the Australian city of Sydney.

The contribution focuses on a thematological interpretation of the existentials of misery and extinction, using a corpus of selected fairy tales by Hans Christian Andersen. In explaining the specificity of Andersen’s concept and presenting life’s givenness (the parameters of being-in-the-world) he verifies the relevance of several existentials which were explained by Heidegger in connection with the use of factual existence (Dasein). The use of existentials as real facts in describing a textual model of the world is justified by the thematic concept as a proposition of modes of existence by Ricouer.