A Study of Vs Naipaul's Postcolonial Surveillance
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Miguel Street V
V.S. NAIPAUL Miguel Street V. S. Naipaul was born in Trinidad in 1932. He went to England on a scholarship in 1950. After four years at Oxford he began to write, and since then he has followed no other profession. He is the author of more than twenty books of fiction and nonfiction and the recipient of numerous honors, including the Nobel Prize in 2001, the Booker Prize in 1971, and a knighthood for services to literature in 1990. He lives in Wiltshire, England. ALSO BY V. S. NAIPAUL NONFICTION Between Father and Son: Family Letters Beyond Belief: Islamic Excursions Among the Converted Peoples India: A Million Mutinies Now A Turn in the South Finding the Center Among the Believers The Return of Eva Perón (with The Killings in Trinidad) India: A Wounded Civilization The Overcrowded Barracoon The Loss of El Dorado An Area of Darkness The Middle Passage FICTION Half a Life A Way in the World The Enigma of Arrival A Bend in the River Guerrillas In a Free State A Flag on the Island* The Mimic Men Mr. Stone and the Knights Companion* A House for Mr. Biswas The Suffrage of Elvira* The Mystic Masseur * Published in an omnibus edition entitled The Nightwatchman’s Occurrence Book FIRST VINTAGE INTERNATIONAL EDITION, JUNE 2002 Copyright © 1959, copyright renewed 1987 by V. S. Naipaul All rights reserved under International and Pan-American Copyright Conventions. Published in the United States by Vintage Books, a division of Random House, Inc., New York. Originally published in hardcover in Great Britain by André Deutsch Limited, London, in 1959. -
Naipaul's Representations of Islam and Culture in Among
SARJANA Vol. 30, No. 1, December 2012, pp. 50-60 NAIPAUL’S REPRESENTATIONS OF ISLAM AND CULTURE IN AMONG THE BELIEVERS AND BEYOND BELIEF Sharmila Rajagopal1 Abstract V.S. Naipaul has often been under criticism for his dark, pessimistic and sometimes brash portrayals of Third World countries, specifically postcolonial societies like India, Trinidad, Africa and even South America. He has been critiqued for these same reasons for his Islamic travelogues, Among the Believers: An Islamic Journey (1981) and Beyond Belief: Islamic Excursions Among the Converted People (1998). It is the aim of this article to show how Naipaul’s multiple roles as a traveller, travel writer, an ethnographer, an intellectual, an interpreter, a narrator, and a Western representative, together with his new literary style that is a fusion between ethnographic and travel writing, play a crucial part in his interpretation and representation of foreign cultures. It is concluded that Naipaul’s portrayals are undertaken with a moral and social responsibility of representing those subaltern peoples who are without a voice, which arises from his own experiences as a colonial subject. Keywords: Culture, Ethnography, Islam, Portrayal, Representation, Travel Writing, V.S. Naipaul Introduction Theories of representation are as complex as the study of culture and religion. ‘To represent someone or even something has now become an endeavor as complex and as problematic as an asymptote, with consequences for certainty and decidability as fraught with difficulties as can be imagined’ (Said 1989, p. 206). Culture and religion are also complex subjects. Culture is an intricate system of living practiced by a group of people, small or large, inherited by tradition from generation to generation, which evolves constantly, while Asad notes that ‘there cannot be a universal definition of religion, not only because its constituent elements and relationships are historically specific but because the definition is itself the historical product of discursive processes’ (Asad 1986, p. -
Dooley Final1
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Flinders Academic Commons { PAGE } ‘Naipaul’s Women.’ South Asian Review, Vol 26, no. 1, November 2005. Naipaul’s Women Gillian Dooley Flinders University During his visit to Australia in 2001, Naipaul was asked in a radio interview for his opinion of the feminist movement. His reply was hardly a surprise: “I haven’t thought about it, not that I wish to avoid the issue” (Cathcart). Just a few months later, his response to a debate at a literary festival between Indian women writers on feminist issues was less temperate: “My life is short. I can’t listen to banality. This thing about colonialism, this thing about gender oppression, the very word oppression irritates me” (Gibbons). Leaving aside the question of what makes Naipaul behave badly on such occasions, he has certainly been consistently irritated by any kind of political generalization. His normal reaction to ideology has always been to resist its spell, and although the behavior of those who have succumbed is a frequent subject of both his fiction and his non-fiction, he has almost entirely avoided any examination of feminists or feminism. Nevertheless, individual women are significant enough in his work to merit close attention. In reaction to Naipaul’s three novels of the 1970s,1 at least six articles were published on women and sexuality in his fiction.2 Most of these critics label Naipaul a misogynist, either explicitly or implicitly. For example, Helen Pyne-Timothy claims that “Naipaul has in these works provided a view of women which is extremely harsh, moralistic and judgmental” (306). -
3119185.PDF (5.147Mb)
UNIVERSITY OF OKLAHOMA GRADUATE COLLEGE TRANSPORTING THE SUBJECT: THE FICTION OF NATIONALITY IN AN ERA OF TRANSNATIONALISM A Dissertation SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for c'ne degree of Doctor of Philosophy By Nyla Ali Khan Norman, Oklahoma 2004 UMI Number: 3119185 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform 3119185 Copyright 2004 by ProQuest Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, Ml 48106-1346 Copyright by Nyla Ali Khan 2 00 4 Ail Rights Reserved TRANSPORTING THE SUBJECT: THE FICTION OF NATIONALITY IN AN ERA OF TRANSNATIONALISM A Dissertation APPROVED FOR THE DEPARTMENT OF ENGLISH BY (/I Daniel Cottom .X' .Vrncent B . Leitch Robert Warrior Su Fang Ng Jidlap Kamoche Acknowledgments I worked on this dissertation for sixteen months, and I am indebted to my entire graduate committee. Professors Daniel Cottom, Vincent B. Leitch, Robert Warrior, Su Fang Ng, and Jidlap Kamoche provided a challenging and supportive intellectual community and also generously gave me the leeway that enabled me to carry the project forward. -
Experience As Drama in the Works of V.S. Naipaul
Kunapipi Volume 3 Issue 2 Article 6 1981 Experience as drama in the works of V.S. Naipaul Richard I. Smyer Follow this and additional works at: https://ro.uow.edu.au/kunapipi Part of the Arts and Humanities Commons Recommended Citation Smyer, Richard I., Experience as drama in the works of V.S. Naipaul, Kunapipi, 3(2), 1981. Available at:https://ro.uow.edu.au/kunapipi/vol3/iss2/6 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] Experience as drama in the works of V.S. Naipaul Abstract Once while sitting with other tourists in a govemment rest-house in the Egyptian d~sert, V .S. Naipaul witnessed a scene in which some Italians dropped food near their tables to entice local children to come within striking range of an attendant's whip - a cruel game staged so that the Italians could take snapshots. Impulsively, the enraged Naipaul sprang from his chair, grabbed the whip, and threatened to report the incident to the authorities. Ended at this point, the anecdote might exemplify the triumph of honest emotion over· callousness. However, as Naipaul's account of the incident suggests, the show continued. Under the cool, appraising stare of the Italians, Naipaul himself became the selfconscious star of an unrehearsed mini-melodrama - a role in which he felt 'exposed, futile'. This journal article is available in Kunapipi: https://ro.uow.edu.au/kunapipi/vol3/iss2/6 RICHARD I. SMYER Experience as Drama in the Works of V.S. -
Homeland, Identity and Media: a Study of Indonesian
HOMELAND, IDENTITY AND MEDIA: A STUDY OF INDONESIAN TRANSNATIONAL MUSLIMS IN NEW YORK CITY A dissertation presented to the faculty of the Scripps College of Communication of Ohio University In partial fulfillment of the requirements for the degree Doctor of Philosophy Putut Widjanarko June 2007 This dissertation entitled HOMELAND, IDENTITY AND MEDIA: A STUDY OF INDONESIAN TRANSNATIONAL MUSLIMS IN NEW YORK CITY by PUTUT WIDJANARKO has been approved for the School of Telecommunications and the Scripps College of Communication by Drew McDaniel Professor of Telecommunications Gregory J. Shepherd Dean, Scripps College of Communication WIDJANARKO, PUTUT, Ph.D., June 2007, Telecommunications HOMELAND, IDENTITY AND MEDIA: A STUDY OF INDONESIAN TRANSNATIONAL MUSLIMS IN NEW YORK CITY (415 pp.) Director of Dissertation: Drew McDaniel This dissertation describes an attempt to understand the complex process of how Indonesian Muslims in New York City negotiate their cultural identities. This dissertation gravitates around the concept of transnationalism, which perceives that contemporary immigrants form and maintain multi-stranded social and cultural transnational links to the societies of the country of origin, chiefly thanks to advancement of media, communication and transportation technologies. Applying the non-obvious multi-sited ethnography approach (Marcus, 1999), I explore the dynamic process of how the deterritorialized Indonesians strive to reterritorialize their culture in the new cultural context, such as manifested in the establishment of the Indonesian mosque with its various Islamic activities and the reenactment of Indonesian cultural practices. Subsequently I explain how various forms of media are produced, circulated, and consumed in the Indonesian Muslim community. The study concludes with several important points. -
Appendix A: Naipaul's Family, a House for Mr Biswas and the Mimic
Appendix A: Naipaul’s Family, A House for Mr Biswas and The Mimic Men Naipaul’s fiction makes imaginative use of actual people. His father Seepersad (1906–53) is the model for Mr Biswas. After Seepersad’s father died when he was six years old, Seepersad and his impoverished mother became dependent on his mother’s sister (Tara of Biswas) and her wealthy husband (Ajodha) who owned rum shops, taxis and other busi- nesses. After some schooling Seepersad became a sign-painter; he painted a sign for the general store connected to Lion House (Hanuman House in Biswas) owned by the Capildeos (the Tulsis) of Chaguanas and married Bropatie Capildeo (Shama). Although his seven children were born in Lion House he usually resided elsewhere. After he had painted advertising signs for the Trinidad Guardian (the Sentinel in Biswas), the editor allowed him to submit articles, then hired him as a reporter. As Seepersad had a highly developed sense of humour his reports and interviews made him well known. After several moves Seepersad became the newspaper’s Chaguanas correspondent but lived by himself in a wooden house away from Lion House until he had a mental collapse – possibly influenced by his resig- nation from the paper after the editor had been fired and its policy changed, and possibly by a fierce quarrel with the very orthodox Hindu Capildeos about religious reform. After his nervous breakdown he became an overseer on a Capildeo estate (Green Vale) and then a shopkeeper (The Chase). He rejoined the Guardian, and moved to Port of Spain where for ten years he lived in various houses owned by the Capildeos before acquiring his own house (the Sikkim Street house). -
“Treacherous Travelogue: Representations of Malay Muslims in V.S
PSYCHOLOGY AND EDUCATION (2020) 57(8): 288-298 ISSN:00333077 “TREACHEROUS TRAVELOGUE: REPRESENTATIONS OF MALAY MUSLIMS IN V.S. NAIPAUL’S AMONG THE BELIEVERS” Lajiman Janoory1*, Abdul Ghani Abu1, Alya Farzana Shamshul Ariffin1, Arafat Abdali Rakhees2 1English Language and Literature Department, Faculty of Languages and Communication, Sultan Idris Education University, Malaysia 2English Department, Open Educational College in Basra, Iraq Corresponding author: [email protected] ABSTRACT: This article analyses representations of Muslims, in general and Malaysian Muslims, in particular, based on the travelogue by the Indian-Trinidad author, V.S. Naipaul and responds to some of the claims made by him. Naipaul’s two travelogues, Among the Believers (1981) and Beyond Belief (1997) are based on his visits to four Muslim-majority countries, namely Iran, Pakistan, Malaysia and Indonesia.Among the Believers is the first narrative of Naipaul’s visits and Beyond Belief is the sequel of the same countries he again revisited. The analysis is based on the theory of Orientalism (1978) by Edward Said but elaborated further to include the concept of Islamophobia as an extension of the same theory. This is in order to dissect contemporary phenomenon which now involves non- Europeans as the practiser of Orientalism. However, this article focuses on only Among the Believers in the way Naipaul misrepresents the Malay Muslims in his travel to Malaysiabased on meetings with a few Malay Muslims of different backgrounds. The article concludes that Naipaul’s narrative is mostly superficial and prejudiced interpretations of the religion and its people colored by his enmity towards Islam, in general. -
Islam in VS Naipaul's Beyond Belief
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 17, Issue 2 (Nov. - Dec. 2013), PP 48-58 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Islam in V.S. Naipaul’s Beyond Belief: Viewed from an Erroneous Perspective Abul Mobrur Mohammad Hamed Hassan Assistant Professor of English, Centre For University Requirement Courses (CENURC) International Islamic University Chittagong Bangladesh Abstract: V.S. Naipaul‟s „Beyond Belief‟, subtitled Islamic Excursions Among the Converted Peoples is a travelogue where he deals with his travels in four non Arab Muslim countries. He describes interviews with different people and different situations to show the effects of Islam on people and countries not belonging to the Arab world. Although he claims to be objective, he can‟t hold it in his narrative style, language, choice of people to be interviewed and occasional comments. He actually attacks Islam deliberately. Throughout the book his attitude is biased. He doesn‟t hesitate to term Islam as imperialism and the Muslim as a backward nation. He attacks everything which is Islamic. Mosques, the adhan, Islamic literature, Islamic dress and Muslim households also fall victims to his attack. Naipaul has earned a great popularity among the Western readers, most probably because of his misrepresentation of Islam. Western critics think him to be an authority on Islam in action. While admiring him the western critics do not think that Naipaul‟s lack of knowledge about Islamic ideology or his deliberate prejudice against Islam is the cause of his misrepresentation of Islam. Key words: Travelogue, Misrepresentation, Islam, Islamophobia, prejudice I. -
V S Naipaul: an Author with a Contentious Intellect
V S Naipaul: An Author with a Contentious Intellect Ajay K. Chaubrey Department of Sciences and Humanities National Institute of Technology, Uttarakand Abstract This article examines the reception of V.S. Naipaul’s writings with emphasis on responses to his work in Indian contexts that react to his often controversial statements about India and Islam. It looks at him in terms of his rich immigrant background and tries to see both the positive and negative aspects of the discussions he has stirred. Keywords: V.S. Naipaul, India, West Indies, Islam “…Naipaul has become Sir V S Naipaul, an extremely famous and, it must be said, very talented writer whose novels and non- fiction (mostly travel books) have established his reputation as one of the truly celebrated, justly well-known figures in world literature today.” (Edward Said) “There are three great trade routes along which the Naipaul controversies steer. The first is his depiction of India….Islam is the second controversy….The third controversy is the most bitter: that in his travel books about the Caribbean, and Africa, Naipaul has written about black people in ways no white man could ever have got away with.” (Arvind Adiga) Vidiadhar Surajprasad Naipaul is one of the most prominent authors of the twentieth century and now of the twenty first. His scholarship on history, culture, civilisation and ethnicity—a journalistic approach to unearth the past—has been appreciated even by his critics. He has been successful not merely by being a good author but also by producing a diatribe against “third world countries”—Trinidad, a place of his birth and India, a place of his ancestors— both of which he has often described as ‘half-baked societies’ that have led him to be the butt of controversies. -
Manifestations of Colonization in V. S. Naipaul's the Mimic
Manifestations of Colonization in V. S. Naipaul’s The Mimic Men ه ار روا ل " ا" by: Shayma Mohammad Mahmoud (401220083) Supervisor: Prof. Dr. Sabbar S. Sultan A Thesis Submitted in Partial Fulfillment of the Requirements for Master of Arts in English Language and Literature Department of English Language and Literature Faculty of Arts and Sciences Middle East University Amman, Jordan April, 2015 ii iii iv v ACKNOWLEDGEMENTS Praise to Allah who gave me the will and ability to achieve this work. For Him, I owe all the blessings I enjoy. I ask Him to accept this work as an offering to help others. I am honored to express my sincere gratitude to my honorable professor Sabbar Sultan for his continuous support and guidance. I appreciate his constant guidance and valuable instruction which have a crucial role in making this research possible. I would, also, like to express my sincere gratitude for all my professors and my thesis committee members for all the generous support and guidance they showed to me. I would like, also, to extend my thanks to my friends, whose support and assistance paved my way to success, and many thanks to all those who helped me to make this work a reality. Finally, I would also like to express my deep love and gratitude to my family whose support and unconditional love enabled me to reach this level of education. vi Dedication This work is dedicated to: My Parents & My beloved family vii Table of Contents Subject Page Thesis title Authorization ii Thesis committee decision iii Acknowledgments iv Dedication v Table of contents vi English abstract viii Arabic abstract ix Chapter One Introduction 1 1.1 Background of the study 1 1.2 The Mimic Men 11 1.3 Naipaul & Fiction 14 1.4 V.S. -
Muslim Scholarly Discussions on Salvation and the Fate of ‘Others’
MUSLIM SCHOLARLY DISCUSSIONS ON SALVATION AND THE FATE OF ‘OTHERS’ by Mohammad Hassan Khalil A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Near Eastern Studies) in The University of Michigan 2007 Doctoral Committee: Professor Sherman A. Jackson, Chair Professor Michael D. Bonner Professor Juan R. Cole Professor Alexander D. Knysh © Mohammad Hassan Khalil All rights reserved 2007 To my family and my teachers ii Acknowledgements A dissertation is never the work of just one individual. I should first thank my dissertation committee, Professors Sherman Jackson, Michael Bonner, Juan Cole, and Alexander Knysh – a magnificent group of scholars, to say the least. I must give a very, very special thank you to Professor Jackson, my mentor and advisor. Words cannot begin to describe how much I have benefited from his wisdom, and no ‘thank you’ from me would ever truly suffice. (Even so, alf shukr yā ustādh!). I must also express my deep gratitude to Professor Bonner for taking me under his wing during my A.M. studies, enlightening me, and assisting me greatly in my transition into the graduate program. I am also quite indebted to Professor Raji Rammuny in particular for trusting in me, providing me with invaluable opportunities, and allowing me to see the light of day. In fact, I should thank the entire faculty of the University of Michigan Department of Near Eastern Studies for their unwavering support. I am also incredibly grateful for the support and assistance that the department staff has provided. In this regard, I should single out Margaret Casazza, Jessica Hale, and Angela Radjewski for being especially helpful.