Modern American literature began with a statement of enthusiasm from Emerson's writing in Nature. 'Enthusiasm', in Emerson, is a knowing word. Sometimes its use is as description, invariably approving, of a historic form of religious experience. Socrates' meaning of enthusiasm, and the image of the enthusiast it throws up, is crucial to this book. The book is a portrait of the writer as an enthusiast, where the portrait, as will become clear, carries more than a hint of polemic. It is about the transmission of literature, showing various writers taking responsibility for that transmission, whether within in their writing or in their cultural activism. Henry David Thoreau's Walden is an enthusiastic book. It is where enthusiasm works both in Immanuel Kant's sense of the unbridled self, and in William Penn's sense of the 'nearer' testament, and in Thoreau's own sense of supernatural serenity. Establishing Ezra Pound's enthusiasm is a fraught and complicated business. Marianne Moore composed poems patiently, sometimes over several years. She is a poet of things, as isolated things - jewels, curios, familiar and exotic animals, common and rare species of plant - are often the ostensible subjects of her poems. Homage to Frank O'Hara is a necessary book, because the sum of his aesthetic was to be found not just in his writing, but also in his actions to which only friends and contemporaries could testify. An enthusiastic reading of James Schuyler brings to the fore pleasure, the sheer pleasure that can come of combining, or mouthing, or transcribing.
In May 1958, and four years into the Algerian War of Independence, a revolt again appropriated the revolutionary and republican symbolism of the French Revolution by seizing power through a Committee of Public Safety. This book explores why a repressive colonial system that had for over a century maintained the material and intellectual backwardness of Algerian women now turned to an extensive programme of 'emancipation'. After a brief background sketch of the situation of Algerian women during the post-war decade, it discusses the various factors contributed to the emergence of the first significant women's organisations in the main urban centres. It was only after the outbreak of the rebellion in 1954 and the arrival of many hundreds of wives of army officers that the model of female interventionism became dramatically activated. The French military intervention in Algeria during 1954-1962 derived its force from the Orientalist current in European colonialism and also seemed to foreshadow the revival of global Islamophobia after 1979 and the eventual moves to 'liberate' Muslim societies by US-led neo-imperialism in Afghanistan and Iraq. For the women of Bordj Okhriss, as throughout Algeria, the French army represented a dangerous and powerful force associated with mass destruction, brutality and rape. The central contradiction facing the mobile socio-medical teams teams was how to gain the trust of Algerian women and to bring them social progress and emancipation when they themselves were part of an army that had destroyed their villages and driven them into refugee camps.
Afterword: enthusiasm and audit
This book has been about the transmission of literature. It has shown various
writers taking responsibility for that transmission, whether within their
writing or in their culturalactivism. The word for both kinds of action has
been enthusiasm. Enthusiasm, it has been argued, is integral to what Modern
American literature, in particular, knows; enthusiasm being, as each of the
writers discussed here has one way or another understood it, the state of mind
in which composition is possible. It is also integral to the circulation of
women’s peace movement have been in the independent
organizational structure for women’s cross-culturalactivism, and
in the articulation of an alternative perspective on peace and security.
Since the intifada , Israeli women peace activists have emphasized
the need to establish security based not primarily on military power and
statehood, but on justice, reconciliation and coexistence between
self-help and the mobilisation of residents, motivated to act collectively
to pursue a better quality of life in their districts, a different approach
would be required. Instead of enforcing training or employment, a basic
income, even at a modest level, would more readily facilitate community and
culturalactivism in projects which were not economically self-sustaining.
And local social services, instead of being tied into the policing of
Don’t Ever Wipe Tears Without Gloves as a reparative fantasy
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The origins of the Algerian women’s movement, 1945–54
ambiguous, Janus-faced, in
simultaneously politicising women and making them aware of colonial
exploitation, while drawing them into an ideology of domesticity and
traditional gender roles that would in the long term act as an iron corset
on emancipation. In the former area, the PPA was highly successful in
bringing women for the first time into the sphere of political activism, an
engagement that, apart from the médersa schools, was achieved through
new forms of culturalactivism and via the family cell or kin networks.
The nationalists penetrated into urban civil