(Dis)placements

No. 1 - Year 6 - 12/2015

Editorial

The point at which all the texts collected in this issue of [sic] converge is the contended problem of (non-)belonging to a certain physical or imaginary place, with the accompanying experience of being displaced, replaced, or misplaced. The anxiety of displacement creates an increasing need – now perhaps more visible in contemporary societies than ever before– to move beyond the existing boundaries and limitations in a perpetual search of a place of one’s own, or otherwise place the fragmented experience of life within some spatial framework. Various aspects of and approaches to the broad concept and forms of displacement(s) provide the basis for considerations of artistic, literary and social phenomena offered by [sic]’s authors. ..

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Featuring

This paper offers an analysis of two characters, Joe Christmas and Joanna Burden, in William Faulkner’s Light in August. The characters are analyzed through R.D. Laing’s concept of ontological insecurity. In the search for the roots of ontological insecurity, special attention is given to the childhood years of these characters, and to the race-related trauma originating in that period. The aim is to show that both these characters exhibit schizoid personality traits as a consequence of that trauma, and also as a result of the society they live in. Namely, Joe and Joanna never work through their initial trauma because it is actually reinforced by their society.Key words: William Faulkner, Light in August, R. D. Laing, ontological insecurityAn articulate critic of the South, Lillian Smith in her Killers of the Dream presents southern culture as a rigid society that controls its citizens through ruthless socialization. Drawing primarily from her own experience, she describes southern culture as “dissonant,” demanding that southerners simultaneously embrace contradictory ideas without seeing them as contradictory:...

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The boy was playing alone on a dusty road, not far from the big door of the courtyard of his house. On a day other than a market day or a holiday, the road would be peaceful, almost deserted, but the boy would always harbor a hidden hope that the road might produce something new, rare, and exciting. On that day the road brought nothing for quite a long time. At one moment the boy raised his eyes. High overhead he saw someone coming down the hill.The slopes of that unusually steep hill rose above the town almost perpendicularly, evoking in the boy’s mind the image of a school blackboard. The precipitous surface of the hill was streaked by a dusty white road that disappeared behind low, rocky and sparsely vegetated mounds with a well-trodden shortcut the color of clay stretching between them. High above on the hill the traveller emerged as a tiny figure whose clothes or age could not yet be discerned. The boy saw him disappear behind the rocky mounds and then appear again, coming out of every bend bigger and clearer than he had been the moment before. The boy kept a close watch on him until the man appeared on a small plateau, where the reddish shortcut merged with the dusty road, and the road descended almost straight as a waterfall in front of the first houses on the outskirts of the town. The boy’s house was one of them. ...

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EstagfirullahInna Lillahi wa inna ilayhi raji'unda će plutati. Pa, mislim da me dom ispljunuo, nestanci struje i policijski sat kao jezik uz klimavi zub. Bože, znaš li kako je teško pričati o danu kada te vlastiti grad vukao za kosu, kraj starog zatvora, kraj školskih vrata, kraj gorućih torza nabijenih na stupove kao zastave? Kada upoznam druge nalik sebi, prepoznajem čežnju, nedostajanje, sjećanje na pepeo na njihovim licima. Nitko ne napušta dom osim ako dom nisu usta morskog psa. Nosila sam tu staru himnu u ustima tako dugo da više nije bilo mjesta ni za jednu drugu pjesmu, drugi jezik i drugi govor. Poznajem strah koji te prekriva, u potpunosti guta. Rastrgala sam i pojela svoju putovnicu u hotelu zračne luke. Naduta sam jezikom koji si ne mogu priuštiti da zaboravim.*Znam da je nekoliko stvari istinito. Ne znam kamo idem, a odakle dolazim nestaje, nisam dobrodošla i moja ljepota ovdje nije ljepota. Moje tijelo gori sramom nepripadanja, moje tijelo žudi. Ja sam grijeh sjećanja i odsustvo sjećanja. Gledam vijesti i usta mi postaju umivaonik pun krvi. Redovi, formulari, ljudi za stolovima, posjetnice, imigracijski službenik, pogledi na ulici, hladnoća koja se nastanjuje duboko u moje kosti, satovi engleskog u večernjim satima, udaljenost koja me dijeli od doma. Ali, elhamdulillah, sve je ovo bolje od mirisa žene u plamenu, ili kamiona punog muškaraca koji izgledaju kao moj otac, koji mi čupaju zube i nokte, ili četrnaest muškaraca između mojih nogu, ili pištolj, ili obećanje, ili laž, ili njegovo ime, ili njegova muškost u mojim ustima. ...

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This paper examines the influence of Aristotle’s theory of place (topos) on the conceptualization of cultural universality. Its main focus is in reinvesting the thought of Baruch Spinoza and Henri Bergson surrounding the fossilized spatial boundaries that limit understanding in order to scrutinize both the virtual and figurative processes inherent to the sketching of a universal human plane outside of local custom in certain literary works. This investigation yields a concept of “figurative agency” that is then delineated in the Tao Te Ching and Stevenson’s The Strange Case of Dr. Jekyll and Mr. Hyde in order to demonstrate how the concept might serve as a bridge between the extended space of a national culture and the virtual plane invested by world literature.Keywords: world literature, Henri Bergson, Spinoza, figurative agency, The Strange Case of Dr. Jekyll and Mr. Hyde, Tao Te-Ching, literary epistemology

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