Showing 51 - 60 of 128 annotations tagged with the keyword "Colonialism"
Kim, a young Irish boy living in Lahore, India, decides to accompany a Tibetan lama on his search for the River that washes all sin. Kim’s canny street smarts and gift for disguise protect the gentle lama along the Grand Trunk Road, bustling with the peoples of various races, castes, and creeds who make up India’s complex culture and history. Kim’s abilities also inspire Mahbub Ali, an Afghani horse-dealer, to ask him to deliver a coded message to the spymaster Colonel Creighton, who taps Kim to help the British in their Great Game against the Russians for control of the northwest territory of India.
When Kim is discovered by an Irish regiment and nearly sent to an orphanage for soldiers’ children, the lama and Creighton intervene to send him to St. Xavier’s school instead, for training in mathematics, map-making, and other skills of the Great Game along with a classical education. Kim visits Lurgan Sahib for memory training and assessment of his potential, and journeys with the Bengali Hurree Babu to steal survey information from two Russian spies in the Hills bordering Tibet.
When Kim succumbs to exhaustion, uncertain whether to follow the lama’s vision of paradise or to join the Great Game for good, an elderly Sahiba nurses him back to health with traditional remedies. The lama, having discovered the River, invites Kim to bathe in it as well, to attain freedom from all worldly cares, although Mahbub waits for Kim to accompany him on another expedition for the State. The novel ends without Kim’s reply.
Winter surveys the rise and fall of mesmerism in Victorian Britain, from animal magnetism to hypnotism, including electrobiology (a form of group hysteria), table-turning, and other fads. The book offers rich detail about the different stages of the use of mesmerism in medicine: its initial appearance in staged experiments; its uncertain status and the struggle to locate the boundary demarcating alternative medicines; its performance by professional medical men as well as travelers and quacks; its importance in the development of anesthesia; and its role in prompting skeptical scientists to consider the possibility of mental reflexes as one way to explain away mesmeric phenomena.
Winter argues that mesmerism was not "illegitimate" so much as it brought "legitimacy" itself - of medical authority, of evidence, of knowledge -- into question. Thus, she argues, mesmerism crucially inspired many of the considerable changes in nineteenth-century medicine as well as the reorganization of science and the educational reforms of the later nineteenth century. The book also discusses mesmerism as a form of religion, as a conduit for spiritualism and communication with the dead, as a catalyst in orchestral conducting, and as a model for liberal political consensus.
Bewell examines the rise of "colonial geography," the assumption that disease naturally belongs to the colonial setting. He argues that British colonialism was "profoundly structured" by disease encounters, as diseases began to piggyback on the increased mobility of both troops and trade (2). The book traces colonial disease as both figure and reality in travel journals, diaries, medical treatises, prose, and poetry of the eighteenth century and the Romantic period. It focuses on the rising British anxiety about colonial disease from the mid-eighteenth through the mid-nineteenth century.
Romanticism and Colonial Disease examines the development of the field of medical geography, tracing the cultural meaning of various disease theories focused on climate, topography (disease landscapes), diet, habit, gender, and of course race. Bewell argues that British identity was based on a relational model, in which national health, and even "British" diseases such as tuberculosis, could be understood only in contrast to the tropical diseases that defined colonial lands.
The Asiatic cholera pandemic of 1817, as it approached ever nearer to British shores, shook the nation by explicitly showing that colonial disease had become global. Chapters focus on specific projects and problems, such as the doomed attempts to explore the Niger River and "open" West Africa to European trade, or the problem of the diseased colonial soldier, rather than tracing a general history.
Bewell includes readings of Tobias Smollett, Oliver Goldsmith, William Wordsworth, SAmuel Taylor Coleridge, George Gordon Byron, William Hogarth, Thomas De Quincey, John Keats, Charlotte Bronte, and the Shelleys, as well as little-known writers like Joseph Ritchie and Thomas Medwin.
Antonia Redmond is a young Harvard-trained doctor who has returned to the East African village where she was raised by American parents to establish a medical practice. Her efforts are frustrated by inadequate supplies and funding, an under-trained staff, and patients whose superstitions and mistrust make diagnosis and treatment difficult. She deals daily with a conflict of cultures, trying to maintain her medical methods and standards in an environment where she competes with the authority of native healers.
Esther, daughter of a native healer who has some familiarity with and respect for Western medicine, envies and longs for Antonia’s Western training and attaches herself to her as a disciple. In her encounters with patients, Esther finds that she has an inexplicable gift for healing which baffles her as well as Antonia and complicates their already tenuous relationship. Esther’s gift forces Antonia to reexamine some of her most basic assumptions about what constitutes healing.
Summary:Neely Tucker, a white journalist from Mississippi on assignment to Zimbabwe, and his wife, Vita, an African American from Detroit, volunteer to spend time with orphaned and abandoned children, many victims of the desperation caused by AIDS. In the orphanage, where a distressing number of children die due to lack of medicines or basic materials, or lack of adequate staff training, they come upon and find themselves deeply drawn to a particularly tiny, sick, vulnerable baby, abandoned in the desert. The director of the orphanage picks a name for her as she does for the other orphans: Chipo.
A Native American who has been destroyed by his participation in the Vietnam war and alcoholism tells the speaker of the poem about his healing. "Whirling Soldier" had seen the apparition of his cousin Ralph in "the gook rattling the bush" nearby and had believed that "each shot [he fired] rigged his spine to hell." The difficulty of reconciling willful killing with the Native American belief in the connectedness of all life drives Whirling Soldier to alcohol and heroin.
The poem tells of his descent into hell and his final drunken episode, after which "a spirit who had never been a stranger but a relative he’d never met" speaks and blesses him. At the end of the poem, the Northern Lights appear, "shimmering relatives returned from the war, dancing in the skies all around us."
In this poem, the speaker’s mother has lupus [systemic lupus erythematosis], a "disease / of self-attack" where, for example, when the police arrive at a mugging, "they beat up on you / instead of on your attackers." The speaker goes on to reflect on the logic of such an illness residing in the body of "A halfbreed woman" who, for historical reasons, "can hardly do anything else / but attack herself." Being Indian and white, the speaker says, "cancel each other out. / Leaving no one in the place," which would be fine except that, being a woman, she must perform caring duties regardless of her circumstance. The speaker describes her mother’s physical pain, her ". . . eyes burn, / they tear themselves apart . . . / her joints swell to the point / of explosion, eruption," concluding with the observation that "when volatile substances are intertwined, / when irreconcilable opposites meet, / the crucible and its contents vaporize."
With some 70 characters and a wide array of events spanning 500 years and several continents, the plot of this novel is less a linear plot than an elaborate web of events. Peopled with addicts, alcoholics, corrupt judges and politicians, unscrupulous and greedy land speculators, and a host of other unsavory characters, the novel also tells the story of resistance to Euro-American oppression and a growing effort of indigenous people and their allies to retake the land and ultimately to become agents of its healing. Woven throughout the novel are folk stories of the past, pronouncements on the present and predictions of a dire future for the offspring of the European conquerors.
Spatially, Tucson, Arizona functions as a focal point, with much of the action radiating away from, or towards, the city. Arizona is about to go belly-up from the effects of a declining economy and devastating drought and growing civil unrest in Mexico. As the prophecies have foretold, the narrator reminds readers, the inexorable movement of the people is North, and while it may take 500 or 5000 years, the indigenous and their allies will reclaim the diseased and corrupted land (and presumably become instruments of its healing).
Into this milieu Silko inserts a host of characters who work as part of the resistance. Among them are twin sisters Lecha (a demerol-addicted psychic who helps police locate the bodies of murder victims and has a lucrative profession as a talk show guest) and Zeta (who has made a fortune running drugs and guns across the North and South American borders with the help of Lecha’s son and his sometime lover Paulie); twin brothers, Tacho (a chauffeur for the wealthy Menardo who also functions as a spy for the indigenous resistance movement), and El Feo (who heads that movement in the far South of Mexico). Both brothers commune with spirit macaws for advice.
There is an "army of the Homeless" who plan to retake "stolen" goods and land from the wealthy. The Barefoot Hopi organizes incarcerated prisoners for an uprising against the U.S. Government. Many of these and other characters converge at novel’s end at the International Holistic Healer’s Convention where "German root doctors" and "Celtic leech handlers" join with "new-age spiritualists" and the Green Vengeance eco-warriors.
A middle class African-American widow, Avey Marshall, has set off on a cruise with two of her friends from work on the "Bianca Pride," and becomes ill shortly after they have set sail. Avey disembarks in Grenada after experiencing disequilibrium, nausea, disturbing nightmares, and a feeling of being "clogged and swollen." Thus begins a journey of reclamation and healing of a past that has been largely forgotten or erased in her efforts to escape the poverty of her younger years and obtain the American dream of financial security and a white-defined respectability.
The novel is divided into four parts: Avey's growing distress on board the cruise ship, the intensification of nightmares and "visits" from her long-dead and very Afro-centric Great Aunt Cuney, and her decision to leave the cruise ship. The second section takes place in her hotel room where Avey confronts her rage and grief, not only over the death of her husband, but the utter waste in his drive for material success and the ensuing loss of their joy in each other and their heritage.
In the third section, Avey, getting lost on a walk, meets Lebert Joseph who convinces her to accompany him on the "Carriacou Excursion," an annual island festival honoring the long-time ancestors. Avey travels by small boat to Carriacou, becoming violently ill, and is cared for by a group of women on the boat, encouraging her in this "cleansing." This journey and her illness prompt Avey to think about the middle passage of slaves and the horrors they endured in countless journeys much worse than hers.
Once on the island, in the fourth section of the book, Avey is bathed and nursed back to health by Lebert Joseph's daughter, Rosalie Parvay. Finally, Avey joins the celebration (the "Big Drum"), witnessing and finally joining the important "Beg Pardon" and nation dances. This section brings the novel full circle as Avey experiences reconciliation with her past, her heritage, and herself.
South African lawyer and leading member of the ANC (African National Congress) during the tumultuous 70s and 80s, lost an arm, sight in one eye, and suffered hearing loss and diminished use of his legs when the bomb planted in his car exploded on April 7, 1988. This book chronicles the accident, his long recovery in a hospital and rehabilitation unit, and the process of re-entering life and politics after such a harrowing experience.
Sachs connects his personal recovery with the emergence of an apartheid-free South Africa and tells his individual story within the context of political struggle. The 2000 edition includes a forward by Desmond Tutu, an introduction by Nancy Scheper-Hughes, and a new epilogue by Sachs.