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An Interview with James Baldwin (1969)

This is the first English language publication of an interview with James Baldwin (1924–87) conducted by Nazar Büyüm in 1969, Istanbul, Turkey. Deemed too long for conventional publication at the time, the interview re-emerged last year and reveals Baldwin’s attitudes about his literary antecedents and influences such as Richard Wright, Langston Hughes, and Countee Cullen; his views concerning the “roles” and “duties” of a writer; his assessment of his critics; his analysis of the power and message of the Nation of Islam; his lament about the corpses that are much of the history and fact of American life; an honest examination of the relationship of poor whites to American blacks; an interrogation of the “sickness” that characterizes Americans’ commitment to the fiction and mythology of “race,” as well as the perils and seductive nature of American power.

James Baldwin Review
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, the exact reason for the flight from Iran to India has itself become something of a contentious issue among twentieth-century Parsi scholars. The traditional view was that the Persian Zoroastrians who migrated found Muslim rule intolerable and set out to find a place where they could practise their religion undisturbed. However, it has also been suggested that ‘“the migration of the Parsis to the west coast of India was not so much a flight as a readjustment of commercial patterns which had arisen prior to Islam” wherein Parsi dominance of trade with India had been

in Rohinton Mistry
Shérazade and other women in the work of Leïla Sebbar

gaze is compounded by the complication that the other is not simply the absolute negation or enemy, but can be also, and often at the same time, the object of desire. Furthermore, there are problematics deriving from the Maghrebian cultural context, which also come into play. These relate to the gaze as it specifically affects women Subversion of the gaze in Sebbar’s fiction  and popular beliefs attached to the evil eye and measures to avert it, for instance, the use of Fatima’s hand and other types of amulet.4 It also relates to the role of the visual in Islam

in Women’s writing in contemporary France
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The scientific world

philosophical ‘unity of being’ was first achieved in the West under the influence of the great monotheistic religions of Judaism, Islam, and Christianity. Such unity was ultimately undermined by religious reactions by the medieval Christian Church to an emerging scientific vision. Rather than an integration and cooperation developing between thinkers in the two realms, there ensued a continuing divergence, competition, and mutual distrust. Thomas writes: Some see the Church to blame for trying to stifle scientific research in the Middle Ages. By defending a position which was

in R. S. Thomas
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Greeks and Saracens inGuy of Warwick

contamination that may linger in him as a result of the temptations he faced, and only partly overcame, in Constantinople. The blackness of Guy’s hair and skin, moreover, demonstrate visually for the Duke, as they will for the audience later, another identity marker he assumes in his disguise: Guy implicitly marks himself as a Saracen, or Muslim, by emphasising that the Saracen who raised his MUP_McDonald_11_Chap10 233 11/18/03, 17:06 234 Rebecca Wilcox steed is his cousin. Thus Guy prepares the reader to associate blackness with Islam and with infiltration. After all

in Pulp fictions of medieval England
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Don’t Ever Wipe Tears Without Gloves as a reparative fantasy

seeking shelter. In September 2014, however, the right-​centre government lost the election and Sweden Democrats, with their anti-​immigration and anti-​Islam agenda, changed the Swedish political landscape. In 2012, Gardell was active in articulating the limits of the narrative of the caring, compassionate nation. Together with another LGTBQ activist and two high-​profile politicians, Gardell published an appeal to grant a residence permit to an HIV-​positive gay man from Uganda (Gardell et al., 2012). With ‘Let us wipe Karim’s tears’, Gardell and his companions

in The power of vulnerability
De-scribing Imperial identity from alien to migrant

with Midnight’s Children and the urban riots in 1981. Syed Manzu Islam writes: ‘If “15 August 1947” is the name of the event in the historical time of the Indian postcolonial nation state, then it is equivalent to the time of “London, 1981” – the historical time of the migrant as subject of the British national state’ (1999: 129). If Partition was the final colonial act of alienation enforced by the English in India, then its legacy, so evident in 1960s writing, began to be extirpated by the migrant’s assertion of new British ethnicities on the streets and in the

in Across the margins

parenthetically in the text. Childress, ‘Between romance and legend’, p. 316. MUP_McDonald_02_Ch1 40 11/18/03, 16:57 Siege of Melayne 41 14 Shepherd, ‘Journee’, pp. 128, 129. 15 Suzanne Conklin Akbari, ‘Imagining Islam: the role of images in medieval depictions of Muslims’, Scripta Mediterranea, 19–20 (1998–99), 9–27. 16 Six Middle English Romances, ed. Mills, p. xiii. 17 Patrick Geary, ‘Humiliation of saints’, in Stephen Wilson (ed.), Saints and their Cults: Studies in Religious Sociology, Folklore, and History (Cambridge, 1983), pp. 123–40. Hardman similarly notes the

in Pulp fictions of medieval England
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Towards a contemporary aesthetic

the multicultural; a certain kind of terrorism presupposes it. The United Kingdom and the United States are desperate to show that this new war is not being waged against Islam precisely because there are many Muslims, including some residing in Britain, who regard it as precisely that, or at least as a conflict between irreconcilable cultures and religions. Just as it seemed as if the ‘global’ antagonisms of the kind focused in the Rushdie affair had been fudged into history, they erupted again on September 11th, and with a terrible ferocity. One irony of the

in The new aestheticism

turban’, in D. Blanks (ed.), Images of the Other: Europe and the Muslim World Before 1700 (Cairo, 1997), pp. 39–54 for an informative account of the politics of turbans and Turks’ heads in Renaissance England; Matar’s argument has clear implications for medieval representations of Islam and the Arab world. 14 Quoted during the 2001 Israeli election campaign in Independent on Sunday, 28 January 2001; Jean Marie Le Pen, leader of France’s ultra rightwing Front National, makes a similar claim: ‘Je mange du musulman MUP_McDonald_07_Ch6 145 11/18/03, 17:02 146 Nicola

in Pulp fictions of medieval England