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debunked his Nat-improver’s many qualifications (cf. title-page), especially ‘ Ins. Dr. – Insolvente Debiteur’ and ‘ B. B. B. B. B. – twee brande en drie bankrotskappe’ (“two fires and three bankruptcies”; 385), Stoffel Gieljam in a sweeping attack again decries the modern way of life, he praises the
, first acquired success and fame as a freelance journalist while still in her twenties. She gave up her adventurous, globetrotting life in 1890 to settle in Calcutta, where she stayed for two decades and published twenty books, mostly novels. Living in isolation and alienation both from the natives
resemblance to a fairy-tale, it by no means provides an idealized image of Māori life or actual living conditions – their ‘land-centred’ philosophy is revealed as a crumbling one. This is most evident in the long passage on the Te Ope people’s struggle, and it is even more poignantly expressed in Hemi
, Cities and Software (New York: Simon & Schuster, 2001). 21 Fritjof Capra, The Web of Life: A New Scientific Understanding of Living Systems (Garden City NY: Anchor, 1996) & Hidden Connections: Integrating the Biological, Cog- nitive, and Social Dimensions of Life into a Science of Sustainability
nothing to do [. . . ], it came to me with great force that I was wasting my life, that I was wasting it by living from day to day in a state of waiting, that I had in effect given myself up as a prisoner to this war. I went outside and stood on the empty racetrack staring up into a sky swept clean by
Writing Second-Generation Migrant Identity in Meera Syal’s Fiction DEVON CAMPBELL–HALL Introduction HROUGH A CRITICAL ANALYSIS of fictional representations of 1960s – 1990s British Asian diasporic communities in Meera Syal’s novels Anita and Me (1996) and Life Isn’t All Ha Ha
(Re)Writing Histories The Emergence and Development of Indigenous Australian Life-Writing Framing the genre: mainstreaming Indigenous Australian life-writing N A N E S S A Y T H A T H A S G E N E R A T E D considerable literary-critical debate in the field of Aboriginal writing and
a special signifi- cancee in the narratives written by communities that reflect their customs and folklore. These texts will be here referred to as ‘cultural fictions’, in many cases taking the form of political discourse where the “co-existence of dis- parate ways of living and of seeing life
missionaries and the oppressed lives of the natives. She goes with her husband to a remote island, where she is impressed to see that the people are living cheerful, good-natured lives despite the fact that they have never received the blessings of Christianity: "This person really didn't look as if he was
. Literature, he says, can no longer be said to be at the centre of French cultural life; the onslaught of the audiovisual has effectively terminated "I 'aventure de l'esprit". However, he perceives this new marginalization of the literary arts as a potential source of strength, detecting the seeds of a