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• W2028101949 abstract "Most literature from apartheid era examines a national identity in crisis, and its reception has highlighted issues of South Africa's unique political development. To apply current theories of and their emphasis on internationationalism to a novel from 1970s such as Nadine Gordimer's The Conservationist is reading against grain of critical consensus, which takes as its focal point internal situation in South Africa and, as argued by Stephen Clingman in case of The Conservationist, the immediate realities to which [the novel] responded in moment in which it was produced (1986, 136). My desire is to broaden discussion of historicity in novel not by diminishing importance of specific historical context but by directing our attention to Gordimer's historical method which, I believe, is cosmopolitan. Part of what Homi Bhabha has called 'new' in literature, Gordimer's work displays a of displacement and disjunction as it translates national into worldly (1994, 5). More importantly, as Bhabha argues, worldly is discovered through a process that transforms home into unhomely. The Conservationist can be read as story of failed domesticity which mirrors national failure of South Africa. The novel anticipates Bhabha's theoretical term where unhomely is shock of recognition of world-in-the-home, home-in-the-world (2003, 366). The failure of domesticity and estrangement of notion of home uncovers shared histories of South Africa's different constituencies so that a kind of internationalism from within asserts itself against apartheid's efforts to separate out and sever connections in its own historical myth-making.There are several, contradictory threads to cosmopolitan theory that reflect ongoing debate on varying ways to define local. Is local, as Craig Calhoun argues, a primary reality or anchor, only place where a meaningful community can be experienced? And consequently, is thus origin of all ethical identification? For Calhoun an idea (or ideal) of must be preserved as an intimate, small scale community (2003, 88). What Calhoun fears is an attenuated cosmopolitanism that cannot mobilize people at grass roots (90). Detractors of cosmopolitanism, such as Timothy Brennan, go further. He has argued that is not international, and only nationalism can be basis for internationalism (2003, 41). The nation is most meaningful manifestation of whether nation is dominant and repressive, even imperial, or, alternatively liberating and resistant. The contributors to Cosmopolites: Thinking and Feeling Beyond Nation, on other hand, foreground an already developed internationalism that permeates nation as well as smaller scale communities. Although this internationalism is in place, it is not always fully conscious and needs analysis. This line of thinking stresses that people, economies and cultures, as well as environments and geographies, have achieved a degree of interdependence that is far ahead of extent of our understanding, and hence is a way of theorizing these complex relations and, most importantly, of defining a politics (Cheah and Robbins 1998, 3-4).To think of and international as overlapping geographies is a useful way of thinking about Gordimer's critique of apartheid South Africa. If we see local as corresponding to separate identities (white, black, colored, Asian, etc) enforced by apartheid and separate geographies created to maintain these identities, then Gordimer's thinking reflects a cosmopolitan critique by asserting historical interconnectedness and overlapping geographies of all groups. This is not an erasure of difference, but recovery of shared space. To break down enforced policy of racial segregation, Gordimer must reach for a universal humanity that is a moral imperative. …" @default.
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• W2028101949 date "2006-01-01" @default.
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• W2028101949 title "Rethinking Cosmopolitanism in Nadine Gordimer's The Conservationist" @default.
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• W2028101949 doi "https://doi.org/10.1353/lit.2006.0035" @default.
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