Yolande Jansen, Jasmijn Leeuwenkamp, and Leire Urricelqui

This chapter argues that the ‘posterizing impulse’ has been part of the posthumanist discourse from the 1970s onwards, but stemmed from the debate about ‘transhumanism’ that came up in the optimistic 1950s already. The actual notion of ‘posthumanism’, when it was introduced in the 1970s, formed part of the postmodern, reflexive and ironic discourses of the time, which did not so much claim a historical shift or rupture, and did not imply a ‘space-clearing gesture’ towards a different future, but rather announced a position towards the present, a cultural critique, an explanation of ‘how we became posthuman’. It remains a question, however, how much ‘post’ was needed here, or whether, perhaps, the gesture towards a ‘post’ was rather a ‘problem’ than a helpful impulse. This chapter suggests that contemporary philosophical discourse on ‘posthumanism’ is very much aware of how it can remain trapped in the boldness of the posterizing gesture. It therefore seeks an earthly, ‘staying with the trouble’ kind of ‘post’, or rather a ‘com-post’, while being less academic, ironic and literary than the early postmodern posthuman.

in Post-everything
Stephen Turner

The idea of a break with tradition and its wholesale replacement with something else – most often some Enlightenment-inspired notion of the rational – is so pervasive in Western thought that it arguably constitutes a tradition in its own right. Yet recent uses of the term ‘post-traditional’ promise something novel: they radicalize the term’s meaning. Thus, ‘post-traditional’ increasingly implies not simply a break with a particular tradition, but rather a break with tradition as such. These new, more totalizing uses of ‘post-traditional’ tend to concentrate on the subjective aspects of experience and the self, rather than the demise of objective formal structures or of doctrines. Thus, in earlier iterations, tradition and traditional societies suppressed the self in a prison of duties, ascriptive demands, and restrictions, typically with religious justifications, something never fully effaced by modernization. But in its subsequent incarnations, the term ‘post-traditionalism’ denotes the end of traditional social roles and the possibility – or burden – of self-invention, a change whose full force has only recently been felt. This chapter discusses representative figures in this new account of tradition, including Robert Bellah, Alasdair MacIntyre and Anthony Giddens, and considers the relation of this new version of the break with tradition in relation to the problematic of multiculturalism, which, contrary to the Enlightenment view, acknowledges the continuing power of tradition.

in Post-everything
Or, get off the beach
Ingrid Horrocks

This chapter outlines a model for re-reading European-authored travel texts of the nineteenth century (and potentially travel writing more generally) that aims to move beyond an approach to their aesthetics shaped by moments of arrival and meeting, and prospect views. It takes a mobilities studies approach and focuses on the example of the ‘pedestrian tour’ in Augustus Earle’s Narrative of Nine Months’ Residence in New Zealand, in 1827 (1832). The chapter asks what different understandings of history and coeval ‘life worlds’ might emerge when we pay attention to mundane, local, and embodied movements within texts such as Earle’s – movements of both the European traveller(s) in the text and of Indigenous peoples, in this case Māori. It pays particular attention to what happens when we read mobility within prose travel texts alongside – and to an extent against – the more dominant worldings evoked by the visual art of pre-colonial and early colonial periods.

in Worlding the south
Open Access (free)
Race, class, and poetry in a South American colony
Jason Rudy, Aaron Bartlett, Lindsey O'Neil, and Justin Thompson

Hundreds of white supremacist working-class Australians settled in Paraguay at the end of the nineteenth century, establishing a community there called Colonia Cosme. In the poetry and song of their newspaper, the Cosme Monthly, these settler colonialists reflected on the racial and class dynamics of their community, imagining affinities between their community, the defeated American Confederacy, and the White Australia policy that would accompany Australian Federation at the turn of the century. Blackface minstrelsy in particular played an important role in the colony’s cultural life, helping to establish a retrograde sense of belonging in a place largely inhospitable to their efforts. This essay considers how the Australians in Paraguay used genre and medium to fix racist identifications at the heart of their colonial culture.

in Worlding the south
Open Access (free)
Southern worlds, globes, and spheres
Sarah Comyn and Porscha Fermanis

The introduction to this collection proposes a new literary history of the Anglophone southern hemisphere in the long nineteenth century. Drawing on the methodologies of ‘worlding’, southern theory, hemispheric analysis, and Indigenous studies, it rethinks the conceptual paradigms, periodisations, and canons of the nineteenth-century ‘British world’ by focusing on southern cultural perspectives in multiple regional centres from Cape Town to the Pacific Islands. Adopting a perspective that Isabel Hofmeyr has called a ‘southern latitude’, it argues for the importance of considering the shared and interconnected histories of imperialism, colonialism, and structural inequality that shape the literatures and experiences of the peoples of the southern colonies, deprioritising Eurocentric orientations and identities in favour of southern viewpoints and south–south relations across a complex of oceanic and terracentric spaces. Considering each of the chapters within the collection as part of a related unit of literary and cultural analysis, its aim is to produce a more inclusive literary model of the nineteenth century that takes into account southern histories of cultural estrangement and marginalisation and draws its proof-texts from so-called ‘minor’ and ‘minority’ writers, as well as identifying shared thematic concerns, literary forms and tropes, and aesthetic and stylistic practices that are distinctive to the region.

in Worlding the south
An unexpected text in an unexpected place
Michelle Elleray

In 1850 the London Missionary Society published ‘Kiro’s Thoughts about England’, consisting of translated and abridged excerpts from the travel journal of Kiro, a Cook Islander from the South Pacific who had arrived in England in 1847. Originally intended for Cook Islanders, through its publication in the Juvenile Missionary Magazine Kiro’s journal instead becomes a narrative for British children. Kiro’s writing prompts us to consider how we are to read literary texts by peoples disempowered through imperial processes, when those texts are only deemed worthy of publication and preservation through their conformity with the dominant structures of power, in this case the London Missionary Society and its British Protestant norms. How do we wrest such texts from the evangelical framework that enabled their publication? How do we position the text’s observance of evangelical expectations within a spectrum from accommodation to consent? What work is done by the editor’s silent selections and elisions in the process of publication? In disentangling Kiro’s text from a pervasive British missionary ontology, this essay demonstrates the agency of Pacific Islanders as they negotiated the new technology of alphabetic literacy, a literacy accessed through Christianity, but not restricted to the cultural parameters of British evangelicalism.

in Worlding the south
Clara Tuite

This chapter engages the rich social, linguistic, and aesthetic repertoire of the flash (originally a cant language of thieves and convicts), using the convict phenomenon of ‘lag fever’ to complicate the idea of colonial belatedness in Australia. It argues that the flash language of thieves, gypsies, and convicts can be understood as an early kind of ‘world language’ that connected underclasses with upper classes within and across metropolitan Regency London and the southern climes and convict spaces of colonial Australia (Botany Bay, Newcastle, and Van Diemen’s Land). Connecting genealogies of masculine style and self-fashioning, and print-visual form, with the social arenas of fashionability, respectability, exile, convictism, and settler culture across Britain, Ireland, Europe, and Australia, this chapter throws new light on the liminal yet transformative Regency cultures of scandalous celebrity, exile, and convictism.

in Worlding the south
Globes, panoramas, fictions, and oceans
Peter Otto

This chapter considers how the first full-scale panorama of Sydney, ‘A View of the Town of Sydney’, exhibited at Robert Burford’s Leicester Square Panorama from 1828 until at least March 1831, conjured an Umwelt rather than just a view or prospect. As an object able to be viewed from numerous points of view, its hyper-realistic illusion aroused audience interest in how it had been constructed, which in turn suggested that the actual world, like the panorama’s virtual world, is an appearance within material, psychological, and cultural systems of perception. In this hybrid, fictional space, the real and the imaginary, the objective and the mythological, settler and colonised, even settlement and unsettlement move into surprising proximity with each other.

in Worlding the south
Open Access (free)
Thomas Baines on expedition to the coronation of Cetshwayo kaMpande, Zululand, 1873
Lindy Stiebel

In 1873 Thomas Baines – explorer, artist and cartographer – joined the retinue of Theophilus Shepstone, then Secretary for Native Affairs in the colony of Natal, into Zululand to ‘crown’ Cetshwayo as Zulu king. As Special Correspondent to the Natal Mercury, Baines wrote comprehensive descriptions of the events in which he took part. Moreover, Baines’ participation in the ‘coronation’ encouraged him to produce a detailed map of Zululand, now housed in the Royal Geographical Society in London. This map sheds light on the geo-political state of Natal at that time while also suggesting the later dramatic changes in Anglo-Zulu relations. Baines’ friendship with William Emery Robarts en route also yielded a sketch, journal entries, and a sketch map held in the Robarts family archives. The purpose of this chapter is to look more closely at Baines on his last expedition as a writer and mapper of settler interests using the above mentioned resources.

in Worlding the south
Open Access (free)
Cultural geographies of poetry in colonial Aotearoa
Nikki Hessell

This chapter examines the ways in which Thomas Babington Macaulay’s verse was used to articulate the cultural, literary, and political aspirations of nineteenth-century Māori in Aotearoa. The chapter centres around the Ngāti Porou rangatira (chief) Mōkena Kōhere (?–1894), a leading figure in the politics of late-nineteenth-century Aotearoa, and the way in which Kōhere’s words, actions, and legacies were framed via lines from Macaulay’s poems. It treats poetry generally, and Macaulay’s poetry in this instance, as a literary example of what the legal historian Mark Hickford has called ‘portals of communicability’ in Aotearoa’s colonial relationships.

in Worlding the south