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Jae-yong Kim

, while non-Europeans disavowed their own literary traditions and put forth their best efforts to emulate the European literary tradition. Eurocentrism took the whole world by storm, and it remained unchallenged for more than a hundred years, until Asian and African intellectuals and writers began to

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Cui Chen

decoloniality to bear on The Revenant , I will focus on what I call decolonial moments and scenes that exemplify the film’s attempt to move beyond a critique of Eurocentrism and towards different modes of understanding the world. The film’s evocation of Native Americans as ghosts plays a pivotal role therein

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Christoph Senft

This study offers a comprehensive overview of Indian writing in English in the 21st century. Through ten exemplary analyses in which canonical authors stand next to less well-known and diasporic ones Christoph Senft provides deep insights into India’s complex literary world and develops an argumentative framework in which narrative texts are interpreted as transmodern re-readings of history, historicity and memory. Reconciling different postmodern and postcolonial theoretical approaches to the interpretation and construction of literature and history, Senft substitutes traditional, Eurocentric and universalistic views on past and present by decolonial and pluralistic practices. He thus helps to better understand the entanglements of colonial politics and cultural production, not only on the subcontinent.

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Richard van Leeuwen

, personified by the intellectuals who migrated to Argentina. In its early history, Eurocentrism was the cornerstone of Argentine culture, but the European intellectuals were themselves “false copies.” 132 Borges resisted the temptation of Eurocentrism and returned to the gaucho tradition; he “connects

Subjects Barbarian, Monstrous, and Wild

Encounters in the Arts and Contemporary Politics

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Edited by Maria Boletsi and Tyler Sage

Subjects Barbarian, Monstrous, and Wild responds to a contemporary political climate in which historically invested figures of otherness—barbarians, savages, monsters—have become common discursive currency. Through questionable historical comparisons, politicians and journalists evoke barbaric or primitive forces threatening civilization in order to exacerbate the fear of others, diagnose civilizational decline, or feed nostalgic restorative projects. These evocations often demand that forms of oppression, discrimination, and violence be continued or renewed.
In this context, the collected essays explore the dispossessing effects of these figures but also their capacities for reimagining subjectivity, agency, and resistance to contemporary forms of power. Emphasizing intersections of the aesthetic and the political, these essays read canonical works alongside contemporary literature, film, art, music, and protest cultures. They interrogate the violent histories but also the subversive potentials of figures barbarous, monstrous, or wild, while illustrating the risks in affirmative resignifications or new mobilizations.

Contributors: Sophie van den Bergh, Maria Boletsi, Siebe Bluijs, Giulia Champion, Cui Chen, Tom Curran, Andries Hiskes, Tyler Sage, Cansu Soyupak, Ruby de Vos, Mareen Will

Shaden M. Tageldin

glory, beyond [any] mention thereof […] Abū Shādī “Taḥiyyat Tājūr” 323–24 Whereas Abū Shādī’s 1928 essay on world literature would put freedom in the mouths of English writers and the English language, his 1926 encomium to Tagore gently begins to unseat Eurocentrism as the measure of comparison and the

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Andrew Weeks

, America, Scotland, and other areas of specialization. To critics on the left, his supranational approach smacks of Eurocentrism. Greater honor for Spinoza means less for other presumed pioneers of modernity. In evaluating a work of this size – the first three volumes comprise over 2,500 pages with more on

Pheng Cheah and David Damrosch

situated the modern capitalist world-system and contemporary globalization in terms of the complicity between Eurocentrism, colonialism, and modernity and then attempted to reconceptualize the world by drawing on non-European cultural and religious traditions, for example, the Chinese concept of tianxia

Eurafrasiachronologies

Between the Eurocentric and the Planetary

Alexander Beecroft

Critical accounts of World Literature theory often speak of the dangers of “Eurochronology,” of the tendency to impose the narrative (and teleology) of the history of European cultures upon other regions of the world. This temporal dimension of Eurocentrism is of course to be avoided assiduously. At the same time, a synthetic reading of the literary histories of many of the larger cultures of premodern Eurasia suggests that there may in fact be room for a “Eurasiachronology,” or indeed a “Eurafrasiachronology,” which would identify parallels and connections across the entire so-called “Old World,” and offer a chronological basis for thinking about world literary history in a comparative way.

Omid Azadibougar

disseminated through departments of Persian language and literature; b) a Eurocentrism that is popularized through departments of English, French and German. Both forces impede the recognition of the literary traditions of the wider world which are only accessible indirectly in translation, due to the lack of