Showing 71 - 80 of 124 annotations tagged with the keyword "Colonialism"
The story takes place in Jakarta during the last year of Sukarno's presidency. Despite the near collapse of the Indonesian economy, President Sukarno continues to spend money on massive projects and mobilize the nation against foreign imperialists, especially the United States and Britain. The Great Leader has pronounced this "the Year of Living Dangerously."
The main protagonists of the novel are several foreign newsmen, in particular, Hamilton, a newly arrived representative of the Australian Broadcasting Service, and Billy Kwan, a free-lance cameraman, also from Australia. Billy is an achondroplastic dwarf, an intense man whose secret fantasy life includes a belief that dwarfs form a separate race.
Billy's onetime hero, Sukarno, has now led Indonesia to the brink of revolution. Billy befriends Hamilton, to whom he also attributes heroic qualities, and the two become inseparable for a while. However, both Hamilton and Sukarno prove that they have clay feet. Hamilton does this by co-opting Billy's fantasy girlfriend. In the climactic last weeks before the Indonesian coup d'etat, Billy is radicalized and decides to take direct action. Realizing that his course of action may be fatal, Billy tries to publicize Sukarno's misuse of power by unfurling an anti-Sukarno banner from a government building in Jakarta. He is killed in the attempt.
In 1848 a member of the Irish gentry named Robert Devereaux is convicted of treason and sentenced to 14 years imprisonment for publishing articles that advocate the violent overthrow of English rule in Ireland. This novel is purportedly based on the journal that Devereaux kept during his years as a prisoner (1848 through 1851).
It begins when he is transported from Ireland to Bermuda, where he spends many months in a prison "hulk." The authorities have to handle him carefully, though, because he is both a gentleman and a symbol of Irish resistance. They do not want to have a martyr on their hands. Thus, when Devereaux develops severe asthma in Bermuda, they send him to Van Diemen's Land (Tasmania), where he is given a "Ticket-of-Leave"; i. e. he is allowed to live as he wishes in the colony, provided he adheres to certain restrictions and agrees not to attempt escape.
Once in Van Diemen's Land, Devereaux is reunited with other prominent political prisoners. He also meets and falls in loves with Katherine, an Irish Catholic woman, far lower in social class. (Devereaux is a member of the land owning Protestant Ascendancy.)
To be close to Katherine, Devereaux buys a hop farm with an English prisoner named Thomas Langford. The lovers intend to escape to New York together, but Katherine is pregnant. She dies shortly after delivering a healthy son. The despondent Devereaux eventually escapes as the journal ends.
Doebin is an island reserve for Aborigines off the coast of north Queensland. In 1930 the superintendent goes insane after his wife dies. He sets fire to his house, kills his children, and wounds others in a bloody rampage that ends in his being shot by an Aboriginal man. Interestingly, this superintendent was a benevolent dictator who actually appeared to care for the Aborigines, whom he considered childlike and treated in a strict paternalistic manner. In return, his charges respected him and called him "Uncle Boss."
The book tells this story from the perspectives of several different characters and reveals how the events of 1930 influenced their lives and bound them together in mysterious ways. We learn of the influence these events had on the subsequent lives of the island's little community: doctor, matron, schoolteacher, boarding house operator, priest, and Manny Cooktown, the man who shot and killed the madman, Captain Brodie.
Time moves on, things change. World War II comes and goes. On Doebin Island, however, Aboriginal people continue to be treated like prisoners. Benign paternalism is replaced by out-and-out hatred during the reigns of a succession of superintendents, who treat their Aboriginal charges as if they were animals.
Jimmie Blacksmith is the son of a white man and an Aboriginal woman in late 19th century New South Wales. A Methodist minister teaches him Christian ideals and Western ambition. Thus, he sets out to make a life for himself in the cash economy and to marry a white woman, who he believes is carrying his child.
For a long time Jimmie quietly overcomes one barrier after another, and calmly accepts the continuous taunting and humiliation of Christian whites, who believe that Aboriginal people are dirt. However, he finally snaps. Exploited by his boss and betrayed by his wife, he simply cannot take it anymore. Jimmie then goes on a killing spree that seems to confirm the whites' worst fears.
It is 1938, Germany. A Jewish family--lawyer husband, Walter (Merab Ninidze), wife, Jettel (Juliane K?ler), and young daughter, Regina (Lea Kurka, Karoline Eckertz )-- must leave their homeland. Walter establishes a base as a tenant farmer in the British colony, Kenya, sending for his wife and child later. We see Walter in Kenya, sick with malaria, being nursed by Owuor (Sidede Onyulo), a native Kenyan who serves as a live-in cook. Juxtaposed are scenes of Jettel in Germany--fashionably dressed, socially active, secure in the presence of her parents, and not looking forward to living in Africa.
The remainder of the story takes place in Kenya after Jettel and Regina join Walter, who tries to scratch out a tenant farmer's livelihood on the barren, red earth. Walter is stoic but Jettel is miserable in the strange new country, where she cannot speak the languages (English and Swahili) and desperately misses her family. Her dissatisfaction strains the marriage. Adding to the strain on both Walter and Jettel is their worry over what will happen to their parents, who remained behind in Germany. Regina, however, adapts quickly, in part because she responds to the affectionate welcome offered her by Owuor.
When war breaks out between Germany and Great Britain, the family is interned (still in Kenya)--they are considered to be enemy aliens. Men are separated from women, but the women are housed in a former resort hotel where conditions are not too unpleasant. Jettel pleads with the British administrators to find a position for her husband so that they can leave the camps--after all, she points out, they are Jewish and no friend of Hitler. A young officer overhears her, seizes the opportunity to take advantage of Jettel's vulnerability, and in exchange for her sexual favors, helps the family to leave internment and resume farming in a new location.
When the war ends, Walter looks for an opportunity to return to Germany and to work in his profession (law). He is idealistic, believing he has a responsibility to help build a decent society in Germany while Jettel, on the other hand, has grown to like their life in Kenya and deeply distrusts the country that rejected them and murdered their parents.
The time is 1963; the place, Port Elizabeth, South Africa. In their lower middle-class home, Piet Bezuidenhout and his wife Gladys are waiting for friends to arrive for dinner. Piet is an Afrikaner man who hasn't achieved much in life, but has found sustenance and meaning in liberal politics. His wife is a South African of English descent, who, we later learn, has recently returned home from being hospitalized for a nervous breakdown. Visible on the stage (or at least to the protagonists) is Piet's collection of indigenous aloe plants. He is attempting to classify a new aloe that he has just found, but which doesn't appear to fit into any of the listed species.
Their awaited guests are Steve Daniels and his family. Steve, a colored man whom Piet met in his political work, was recently released from jail, where he had served time for "subversive" activities. We learn that Steve has obtained a one-way exit permit; the following week he plans to sail with his family to England. When Steve finally arrives two hours late (and a little worse the wear from drinking), it turns out that his wife and children stayed home. In fact, everyone in the movement, including Steve's wife, believes that Piet (the white man) is an informer.
As the two old friends begin to talk, the conversation becomes painful; they circle cautiously around important personal questions. Was Piet really the informer? What happened to Gladys that caused her nervous breakdown? And, finally, why has Steve decided to give up the political struggle and go into exile?
In the mid-19th Century, a teenage prophetess named Nongqawuse preached salvation for the Xhosa people. If the people would slaughter all of their cattle and burn all of their crops, the spirits of their ancestors would rise and drive their oppressors (the English colonizers) into the sea. The ancestors would also resurrect the cattle and restore the crops. A large percentage of the Xhosa ("Believers") adopted this new religion, destroyed their livelihood, and initiated many years of disease and starvation. The Xhosa nation might well have been wiped out, but for the fact that some of the people ("Unbelievers") rejected these prophecies and did not destroy their crops and cattle.
These historical events serve as the cornerstone of The Heart of Redness, which presents two intertwined fictional narratives: one that occurs in the time of Nongqawuse and a second narrative that takes place in Qolorha, a Xhosa village in present-day South Africa. In the novel the conflict between Believers and Unbelievers has persisted through the "Middle Generations" and continues to the present. Believers claim that the prophecies of Nongqawuse would have come true, if only all of the Xhosa people had destroyed their farms and cattle. The ancestors failed to return because of the unbelief of a portion of the people.
Unbelievers argue that the folly of the original Believers led to decades of suffering and a strengthening of the English colonizers. This traditional conflict is reflected today in their attitudes toward economic development. Developers want to build a large casino and resort complex near the village. Unbelievers support the proposal because it will bring jobs and money to the region. Believers are dead set against the proposal because it will destroy their way of life.
Meanwhile, Camagu, who has a Ph.D. in economic development and who returned from exile in 1994 to help build the new South Africa, has moldered for years in Johannesburg, unable to find a job appropriate to his skills. When he meets a young woman who says she is returning home to Qolorha, he spontaneously follows her there. Camagu decides to remain in the village and, against his will, becomes embroiled in the battle between Believers and Unbelievers, as well as love affairs with two women, one from each side of the conflict.
The time is November 1899 through February 1900; the place is Ladysmith, a small railroad town in British Natal near its border with the Boer Republics. The Boers have surprised the world with an initial series of Samson-and-Goliath victories over the British army and have now laid siege to Ladysmith. As they shell the town from surrounding hills, people die, disease is rampant, structures collapse, starvation looms, and yet the British muddle through with an improvised cricket match whenever possible.
The setting of this novel is historically accurate, and a number of historical figures appear as characters; for example, the Boers arrest a young reporter named Winston Churchill as he struggles to reach the besieged town, and an Indian lawyer-turned-medical volunteer named Mohandas K. Gandhi becomes more and more committed to his philosophy of active nonviolence.
The core of the novel is a fictionalized version of a love story that the author found in the letters of his great-grandfather, who was a British soldier at Ladysmith. Bella, the Irish hotelkeeper’s daughter, falls in love, first, with a British soldier; and later with a Portuguese barber, thus defying convention and rebelling against her father. The unlikely couple escapes in a balloon.
Ian Young spent the summer of 1970 as a medical student working at a hospital in the province of Kabylia in Algeria. He was assigned to the Maternity department, where he worked primarily with two Bulgarian doctors. Most foreign medical personnel in Algeria at the time came from Eastern bloc countries, as "Islamic Socialism" was the official political system in the newly independent (1962) North African country. According to Young, obstetrical care for the mostly Berber women of the area was brutal, disorganized, antiquated, and dangerous.
Dr. Vasilev, the head of the department, is a passive and indecisive man, who spends most of his day reading the newspaper. Once roused from his lethargy, which doesn't happen very often, he demonstrates competence and concern for his patients. His colleague, Dr. Kostov, is an aggressively brutal man who introduces himself to pregnant patients by shoving his fist into their vaginas.
Both doctors excuse their behavior by saying, "We just can't do it here they way we do it in Bulgaria." For the most part, they do not use sterile technique, and although anesthetics are available, neither Kostov nor Vasilev typically use them. The Algerian nursing staff provides at least a modicum of organization and care in this dreadful environment.
At first Young approaches the situation with disbelief and anger. He then attempts to improve the quality of care, first by introducing a flow sheet for obstetrical care, and later by submitting a report on the poor conditions to the hospital director.
Mild-mannered Dr. Vasilev supports him, but no one uses the new flow sheets, and the Director considers the report a personal (and political) affront. Meanwhile, Ian Young presents the reader with a seemingly endless series of fascinating patient cases and interesting stories about hospital personnel, as well as about his excursions to various parts of Kabylia.
This is a collection of poems that ranges widely through both the geographical and spiritual worlds. Susan Rich began her career as a human rights activist and Peace Corps volunteer in Niger. She has also worked in South Africa, Bosnia, Gaza, and as a program coordinator for Amnesty, International. Her poems are lyrics of empathy, discontent, and hope, unified by her "Cartographer's Tongue."
From an international medical and health perspective, some of the best of these poems are "Haiti," "The Woman with a Hole in the Middle of Her Face," "In the Language of Maps," "The Toughest Job," "The Beggars," "Sarajevo," "La Verbena Cemetery," "Whatever Happened to the Bodies," and "The Scent of Gasoline."