By Norman Manea
In cool, designated prose, and with an unerring experience of the absurd, the 4 novellas of Compulsory Happiness create an image of lifestyle in a ugly police nation, expressing terror and desire, worry and harmony, the funny triviality of the standard, and the painful look for an ideal.
"Norman Manea's 4 novellas, written throughout the later Ceausescu years, supply a related distinction to different japanese eu dissident writing. rather than the lively irony, the ebullient absurdism, the sharp-eyed wit, we discover a dreamy disconnection, a voice that surprise has reduced, an air of sweetness pushed mad."—Richard Eder, Los Angeles Times
"Mr. Manea's voice is significantly new, and we're blessedly woke up and alerted via the call for his fiction makes on our understanding."—Lore Segal, New York occasions ebook Review
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Extra resources for Compulsory Happiness (The Margellos World Republic of Letters)
While Anzaldúa develops much of the theoretical work expounding upon this concept in her later writing, it is appropriate to note here that she begins its articulation in Borderlands with her assertion of the Coatlicue state, to which some scholars continue to refer. But to clarify the expansion in terms, Walter Mignolo, in his introduction to the journal Nepantla provides a useful foundation for the expanded historical and political framework of the term: Nepantla is a Nahuatl word describing the “in-between situation” in which the Aztecs saw themselves in the sixteenth century, as they were placed in between ancient Aztec wisdom and the ongoing Spanish colonization … Nepantla, finally, and as the story of its emergence indicates, links the geohistorical with the epistemic with the subjective, knowledge with ethnicity, sexuality, gender, and nationality in power relations.
Eliade argued the primacy of religious myths and symbols as inseparable from rituals themselves. Ultimately, this unbroken connection provides more full understanding, experience, and expression of that which is sacred. The myth-making we do preserves the works of the gods, according to Eliade, and their recitation and re-enactment provide the kind of deep connection between the sacred story and the ritual itself insofar as it preserves human existence as part of a larger divine understanding of being.
How sturdy then are the bridges we must cross toward suggesting the applicability of a criticism, the core of which is in observed performance? Or to put the most obvious question forward, what is it that ritual study accomplishes that cultural studies and literary studies somehow do not? In response to the latter question, it is not so much a question of what either lacks; rather, by definition rituals © The Author(s) 2016 H. 1057/978-1-137-58854-8_2 21 22 H. ANDRONE are cultural and therefore part of cultural studies.
Compulsory Happiness (The Margellos World Republic of Letters) by Norman Manea