By Ayo A. Coly
Whereas the male-dominated Francophone African migrant literary culture contains ladies writers, there isn't any examine that attends to this subgroup of writers. The Pull of Postcolonial Nationhood: Gender and Migration in Francophone African Literatures pioneers the research of those writers as a class via an exam of 3 significant girls who exemplify the Francophone African lady migrant literary culture: Ken Bugul, Calixthe Beyala, and Fatou Diome. through learning those ladies jointly, Ayo A. Coly innovatively introduces gender into triumphing theories of Francophone African migrant literatures. those theories, in keeping with the present surge of postnationalism in cultural feedback, declare that questions of domestic and nationhood are out of date for the current new release of Francophone African migrant writers, yet this e-book exhibits that the other is correct within the texts of those writers. Coly is therefore in a position to show how claims of postnationalism are frequently skewed through gender-blind understandings of nationalism, specifically a failure to contemplate that girls have routinely been the websites for discourses and practices of nationalism. Amid the destructive foreign money of domestic and country in modern cultural feedback, together with postcolonial feedback, this ebook contends that domestic continues to be a politically, ideologically, and emotionally loaded subject for postcolonial matters.
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Extra resources for The Pull of Postcolonial Nationhood: Gender and Migration in Francophone African Literatures
Making a home of this village constitutes a matter of death and life for the narrator because she returns to the village in a state of near death, following her self-destructive No Place Like the Non-Place / 27 attempts to assimilate into Europe. In line with the predicaments of Riwan and Rama, which illuminate the limited options of the narrator, the village is the place “où il y avait un choix: vivre ou mourir” (Riwan 166) [“where there was a choice: to live or to die”] and “où j’étais revenue pour mourir ou renaître” (Riwan 167) [“where I had returned to die or be born again”].
The narrator’s ideological discomfort surfaces in her various attempts to come to terms with her polygamous lifestyle. The tensions between the need to use the Ndigueul to come to terms with her polygamous marriage and the lack of agency that her compliance to the Ndigueul implies lead her to rearticulate the Ndigueul to accommodate agency. This rearticulation is manifest in a passage significantly located at the moment in the text where the Serigne demands that she join him for their first conjugal night: Car accepter le Ndigueul était un choix.
Ensuite, il prenait son temps pour se preparer à l’idée de soumettre à ce choix, de se convaincre de son propre et libre choix. . Appartenir à son propre choix. (Riwan 153) [Because accepting the Ndigueul was a choice. . The disciple himself/herself chose his/her Serigne independently of his/her father or mother. Then, he/she took the time to prepare to the idea, to subject to this choice, to be convinced of his/her proper and free choice. . ] The emphatic notion of choice in this passage is part of a thread of terms conveying agency and initiative.