The 1990s witnessed an explosion in women's writing in France, with a particularly exciting new generation of writer's coming to the fore, such as Christine Angot, Marie Darrieussecq and Regine Detambel. This book introduces an analysis of new women's writing in contemporary France, including both new writers of the 1990s and their more established counter-parts. The 1990s was an exciting period for women's writing in France. The novels of Louise Lambrichs are brilliant but troubling psychological dramas focusing on the traumas that inhabit the family romance: incest, sterility, the death those we love and the terrible legacy of mourning. The body of writing produced by Marie Redonnet between 1985 and 2000 is an unusually coherent one. The book explores the possibility of writing 'de la mélancolie' through focusing on the work of Chantal Chawaf, whose writing may be described as 'melancholic autofiction', melancholic autobiographical fiction. It places Confidence pour confidence within Constant's oeuvre as a whole, and argues for a more positive reading of the novel, a reading that throws light on the trajectory of mother-daughter relations in her fiction. Christiane Baroche was acclaimed in France first as a short-story writer. Unable to experience the freedom of their brothers and fathers, beur female protagonists are shown to experience it vicariously through the reading, and the writing of, narratives. Clotilde Escalle's private worlds of sex and violence, whose transgressions are part of real lives, shock precisely because they are brought into the public sphere, expressed in and through writing.
Louise L. Lambrichs: trauma, dream and
The novels of Louise Lambrichs are brilliant but troubling psychological
dramas focusing on the traumas that inhabit the family romance: incest,
sterility, the death of those we love and the terrible legacy of mourning.
Bringing together themes of loss and recompense, Lambrichs’s novels trace
with inﬁnite delicacy the reactions of those who suﬀer and seek obsessively for comfort and understanding. But equally they perform a subtle and
often chilling evocation of the secrets, lies and crimes that
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(last accessed 3 November
of assisted reproductive technologies (ARTs) is to
‘help solve the reproductive problems caused by human sterility or infertility
. . . when there are no other therapeutic means to remove the causes of
sterility or infertility’ (Legge 40, 2004, art. 1). However, the law specifically
stipulates that access to such technologies is limited to ‘adult couples of
different sex, married or cohabiting, of reproductive age, both living’ (Legge
40, 2004, art. 5).
A draft bill recently proposed in India would see access to surrogacy
restricted to heterosexual couples married
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Brännström, M., Johannesson L., and Bokstrom H. et al. (2015), ‘Livebirth after
uterus transplantation’, The Lancet, 385.9968: 607–16.
New frontiers in surgery
Brännström, M., Johannesson L., and Dahm-Kahler P. et al. (2014), ‘First clinical
uterus transplantation trial: a six month report’, Fertility and Sterility, 101.5:
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Caplan, A. L., Kimberly, L. L., Parent, B., Sosin, M., and Rodrigues, E. D
aﬃrm inter-subjectivity (Tronto
1993; Borneman 1997b). Such care might take the form of a politics of sterility,
which necessarily focuses radically on the present. This may be called the ethics
of ‘caring for the enemy’.
Recuperation of loss through revenge
Revenge, too, increases the likelihood of violence. Revenge is an exchange, a form
of taking-turn, in which individuals or groups engage in reciprocal violence.
Much like the physical reproduction discussed above, revenge is an attempt to
recover a loss. It is often motivated by individual frustration with
that, beneath the veneer of rationalist
discourse often heard in Rwanda, the fear of the spirits of the dead
still persists, particularly in the countryside. Monseigneur Aloys
Bigirumwami, the first Rwandan bishop, wrote in 1969 in his
celebrated writings on the customs of Rwanda:
The spirit of the deceased, the muzimu, will be either good or bad
according to the subsequent good or bad fortune enjoyed by those who
outlive him. Earthly successes are attributed to him, but so too are any
instances of illness, sterility, or death afflicting members of his family,
Historians of war nursing explore the practicalities of surgical work,
including those aspects that are related to the patients themselves,
wound care, asepsis and pain relief.139 Surgical work needs sterility in
order to ensure patient safety. Yet, despite the difficulties presented
in forward areas in providing a sterile environment and instruments,
this aspect of war surgery has been largely excluded from the historical canon. Although the difficulties of sanitation may have been the
most severe in mobile units that needed to move rapidly into battle
defined not by their intellectual errors but by their
membership in a secret society, by their demonolatry, and by their explicit pact
with the devil.17 They won converts not by seductive arguments and preaching, but by the promise of occult powers. Black magic was an integral part of
their program. At their meetings, the devil gave each member a variety of
magical pharmaceuticals: a flying ointment made from boiled children, a venomous goo which caused death when touched, and powders which caused
disease or sterility when scattered in the air. Sometimes the devil even
Gender, sexual difference and knowledge in Bacon’s New Atlantis
are with you
seen infinite men that marry not, but chuse rather a libertine and
impure single life, than to be yoked in marriage; and many that do
marry, marry late, when the prime and strength of their years is
past. And when they do marry, what is marriage to them, but a
very bargain; wherein is sought alliance, or portion, or reputation,
with some desire (almost indifferent) of issues; and not the faithful
nuptial union of man and wife that was first instituted. (476–7)
Read allegorically, sterility lies with European traditions (figured
as the courtesan) and