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, the narrator seems to be living in an alienated area near Tehran and repeatedly paints the exact same scene on pen cases. The scene involves two figures: an old man and a young woman who is offering him a flower. He recounts a mysterious event which, as he claims, has changed his life forever: by
Put Out the Lights is about a short period in the life of an Armenian family that lives in Abadan, a southern Iranian city and the heart of the oil industry, in the Sixties. The family is composed of the thirty-eight-year-old first-person narrator, Clarisse, her husband, Artush, an engineer
in his life and career. As both a sequel and a spinoff, the text emphasizes a dimension of parody which is latently central to Coover’s reflections, namely the creation of a literary counter-tradition by simultaneously continuing and revising one or more canonical texts and other preceding works
the line, folded in tightly between the mountains and the sea, and a place that is “equally inconvenient to everyone” (Fowler, in Griffiths, 2008:92). Despite this un(com)promising location, Aberystwyth remains a magnet for many seeking an escape from modern life. Niall Griffiths is one amongst
the country suggests that the nation could be argued to be a loose assemblage of regions, rather than a united nation with a singular voice. “Take for example the story of Deborah, who’s spent all her life in the Welsh capital – born in Roath and now living in the Splott district – about a trip
overused the technique which performs a ‘reduction of a person’s entire life to two or three scenes’. This telescoping is exactly what happens in relation to Billy the Kid: the first killing begets the myth and the last killing terminates the perpetuation of the myth via the living entity whose acts
interpretation is prevalent in the living rooms of these problem youngsters and in the mosques. It is present in that society itself.2 The causal link between religion and violence attracted, amongst others, the attention of academics. The criminologist Werdmölder gave the politician a sharp rap on the
years old and was residing at the monastery of St. Gildas de Rhuys. The famous scholar was ap- proaching the end of his career as a theologian and philoso- pher, and thus elected to share his own story. At St. Gildas, he feared for his safety and had already survived several attempts on his life
reiterate this view in the second letter, this time explicit- ly stating that education is the most important thing in life for a ruler. What you wrote about Miloš Obrenov.[ić] is all true. He is a monster of a ty- rant, he is living proof of the fact that hardly any good can come from an uneducated
motivated further inquiries and a turn to empirical investigation, on the other, it strengthened conservative views and led above all to a fundamentalist belief in what one considered to be ‘right religion’ – to the point of being ready to give one’s life for it but also to take the life of those who