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- W202457846 abstract "/I n late twentieth and early twenty-first centuries, literary criticism has participated ~S in resurrection of the body in mind (Johnson) and has recognized body's movement in space as central to interpretation of texts. One body of works in which implicit corporeal motion has been axial to its interpretation is fiction of writers struggling to find place in new surroundings, literary location of identity that expresses particularly blended quality of newcomer who seems to be more migrant than immigrant. Perhaps most widely used metaphor for this discussion in French studies has been Deleuzo-Guattarian nomadism (Deleuze, Deleuze and Guattari), which has been mapped onto (for most part) non-canonical, open-ended works largely from postcolonial, often female, writers.1 This usage seems to suggest that movement under discussion is an element of contemporary works and that its identification as nomadic is an insightful discovery by critical analysis rather than recovery of something implicit in not only critical vocabularies but in language itself. Nomadism was appropriated for critical use ostensibly to read authentically texts of (primarily) formerly colonized North African writers written in colonizer's language. The metaphor was meant to illuminate resistance on part of writers marginalized by their outlying origins both to apparently sedentary ways of metropolitan literature and to efforts on part of colonizing French to stabilize and control identity of outsiders seeking admittance to literary center of French culture. The error in image is that it confounds trade-based and pastoral nomad economies of desert, which are circular and quite regular traces of commercial transaction and transportation or seasonal transhumance, with model of human freedom expressed in possibilities of body's movement in space. In fact, DeleuzoGuattarian nomadism is cliche of nineteenth-century exoticism, recycled and repackaged for literary and cultural criticism, ever (it seems) in search of new discourse. Nomadism, however, with its link to men wearing yards and yards of soft black or pounded indigo cloth wound round head and face, dagger at belt - if not saber hanging from hip - and riding across desert on long trains of camels, seeks to equate theorists and writers with real or imagined formidable, fierce, and fabulously exotic salt, gold, and slave traders of Sahara, if not to their less glamorous counterparts traveling with herds of cattle or goats.2 It seeks a resemblance to Other whose difference equation needs in order to profit from comparison (Huggan 178) even as it ignores harsh realities of lives lead by these exoticized, imagined Others. Apart from problems inherent in such an equation of sameness with difference, not to mention anthropological difficulties, emerging discourse of cognitive psychology tells us this: supposition that movement in these texts is somehow original or different from movement in other texts is false. The movement in space dubbed nomadic for discursive purposes is no more and no less than most basic of human understandings: to live is to be in progress. As poetic metaphor, both repetitive trace of nomad, whether trader or herder, as well as aimless trail of 1. See, among others, Braidotti, Lionnet and Scharfman, Orlando 1999 and 2000, and there have been many doctoral dissertations and conference papers, too numerous to list, using this critical vocabulary. 2. See Villiers and Hirtle for recent description of trade routes of Sahara and cargos of gold, salt, slaves, etc., dating back centuries if not millennia." @default.
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- W202457846 date "2016-01-01" @default.
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- W202457846 title "Immigration: Malika Mokeddem and the Poetics of Imagined Mobility" @default.
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