Ziad Elmarsafy

The Politics of Translation and the Construction of Islam

Enlightenment Qur'an

Stuart Murray

Anna Bernard

This book reclaims postcolonial theory, addressing persistent limitations in the geographical, disciplinary, and methodological assumptions of its dominant formations. It emerges, however, from an investment in the future of postcolonial studies and a commitment to its basic premise: namely, that literature and culture are fundamental to the response to structures of colonial and imperial domination. To a certain extent, postcolonial theory is a victim of its own success, not least because of the institutionalization of the insights that it has enabled. Now that these insights no longer seem new, it is hard to know what the field should address beyond its general commitments. Yet the renewal of popular anti-imperial energies across the globe provides an important opportunity to reassert the political and theoretical value of the postcolonial as a comparative, interdisciplinary, and oppositional paradigm. This collection makes a claim for what postcolonial theory can say through the work of scholars articulating what it still cannot or will not say. It explores ideas that a more aesthetically sophisticated postcolonial theory might be able to address, focusing on questions of visibility, performance, and literariness. Contributors highlight some of the shortcomings of current postcolonial theory in relation to contemporary political developments such as Zimbabwean land reform, postcommunism, and the economic rise of Asia. Finally, they address the disciplinary, geographical, and methodological exclusions from postcolonial studies through a detailed focus on new disciplinary directions (management studies, international relations, disaster studies), overlooked locations and perspectives (Palestine, Weimar Germany, the commons), and the necessity of materialist analysis for understanding both the contemporary world and world literary systems.

What Postcolonial Theory Doesn¿t Say

Why would a devout Catholic, a committed Protestant, and a Maoist atheist devote their lives and work to the study of esoteric aspects of Islam? How are these aspects 'good to think with'? What are the theoretical and intellectual problems to which they provide solutions? These are the questions at the heart of Esoteric Islam in Modern French Thought. The three French specialists of Islam described above form an intellectual and personal genealogy that structures the core of the text: Massignon taught Corbin, who taught Jambet in his turn. Each of them found in the esoteric a solution to otherwise insurmountable problems: desire for Massignon, certainty for Corbin, and resurrection/immortality for Jambet. Over the course of three long chapters focused on the life and work of each writer, the book maps the central place of esoteric Islam in the intellectual life of twentieth and twenty-first century France.

Massignon, Corbin, Jambet

Esoteric Islam in Modern French Thought

What Postcolonial Theory Doesn't Say

Theatricality and Identity from Corneille to Rousseau

The Histrionic Sensibility

This book will present close readings of three contemporary Arabic novelists - an Egyptian (Gamal Al-Ghitany), an Algerian (Taher Ouettar) and a Touareg Libyan (Ibrahim Al-Koni) - who have all turned to Sufism as a literary strategy aimed at negotiating i

Sufism in the Contemporary Arabic Novel

This book explores the concept of freedom by reading the works of Corneille, Pascal, and Racine as political theories in the guise of literature. Within this framework, a certain model quickly becomes apparent, namely that of absolute sovereignty as the guarantor of freedom. The three writers under consideration share the view that freedom is ensured only by absolute authority rather than the absence of such authority. From Corneille, who modulates freedom through an erotic link to the monarch as a means through which the glorious individual is brought into the state's fold, to Pascal, who traces the liberation of the will via absolute submission to God, to Racine, for whom absolute submission to the most Christian king is the only route to political and personal salvation, Elmarsafy studies a politics of taking charge that differs markedly form the contemporary orthodoy that privileges individual freedom.

Ziad Elmarsafy

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