David Bunn is a professor in the Department of English at the University of the Western Cape. 5; see also Bernard Smith, Imaging the Pacific: In the Wake of the Cook Voyages, Melbourne, Melbourne University Press, 1992.
DEFINING THE SOUTH
TURNING THE TABLES —OR, GROUNDING POST-COLONIALISM
In this culture, with its intermediate zones, where the earth is not yet named, the notion of But these facts did not find their significance in the unconscious; they should not be grounded in a new pseudo-archaeology of the mind.
COMPARATIVE BARBARISM Game reserves, sugar plantations, and the
A convenient point where the two rhetorics intersect is in the figure of the painter Strat Caldecott. 2 Eric Goetzsche, Rough But Ready: An Official History of the Natal Mounted Rifles, Durban, Interprint, n.d., p.
THE VOYAGE SOUTH Writing immigration
There was one new and absolute boundary in their lives – the visible line of the deck rail. I particularly wish to impress upon your minds the benefit and amusement to be gained by keeping a diary of the occurrences every day,' wrote William Kingston in The Emigrant Voyagers Manual of 1850. It very often reminds me of the silver river that flows at the Throne of God and I very often sing [that hymn] as we sit on the side and look over.'13.
At the same time, it is and is not a body, a kind of outer skin, a layer of the body's boundary. Once a month, there was a ceremonial exchange of dirty clothes for clean ones, when passengers' luggage was lifted from the luggage compartment for this purpose. What was once a man has become a corpse, and the corpse has become trash to be thrown out of the ship's hull as waste.
1 Mary Douglas, Purity and Danger: An Analysis of the Concepts of Pollution and Taboo, London, Routledge, 1991, s. Douglas, Mary, Purity and Danger: En analyse af begreberne forurening og tabu, London, Routledge, 1991.
A ‘WHITE-SOULED STATE’
Tim Brennan argues that the field of post-coloniality should be 'the literature not of the 'colonies' but of them. Clearly, the various interpretations of settler countries as a particular type of contact zone need to be highlighted in light of the criticisms surrounding attempts to incorporate South Africa into comparative postcolonial frameworks. Articulations of the female family and the purity of the white race in South Africa and Australia served to attract settler countries.
This domestication of the "South" is, in my view, one of the ways in which settlement sites were ideologically "produced" as a particular kind of contact zone. Barker's letters from "The South" were published alongside several other key British texts on household management, which emphasized the importance of cleanliness, discipline, regulation and the importance of the household to the nation. In Letter to Guy, with a sense of "performance" of a gendered and racialized British identity, we can see how we.
Of the three volumes of Barker's letters describing the 'South', only the one from Natal remained out of print. Said, E., 'East isn't East: The impending end of the age of orientalism', Times Literary Supplement, 3 Feb.
CLAIMING LANDS, CREATING IDENTITIES, MAKING NATIONS
SKIRTING THE EDGES OF CIVILIZATION’
Although they responded very differently to the 'contested spaces' in which they found themselves, their depictions of Africa and African society centered on the theme of possession and ownership of the landscape. Early Boer settlers began trickling into the region in the 1850s, but fever and flies made it one of the last areas of the Transvaal to be colonized. However, women were still seen as peripheral to the imperial enterprise, and female travel writers continued to write 'in the margins' of colonial discourse.
Before she needed to send her first report from the front, the crisis in the Transvaal had passed. 26 Kay Schaffer, Women and the Bush: Forces of Desire in the Colonial Cultural Tradition, Cambridge, Cambridge University Press, 1989, p. Delius , P. , The Land Belongs to Us : The Pedi Polity , the Boers and the British in the Nineteenth Century Transvaal , Los Angeles , University of California Press , 1984 .
Hofmeyr, I., 'Turning Region into Narrative: English Storytelling in the Waterberg', i P. eds), Holding their Ground, Johannesburg, Witwatersrand University Press, 1989. Schaffer, K., Women and the Bush: Forces of Desire in Colonial Cultural Tradition, Cambridge, Cambridge University Press, 1989.
RESCUING’ BARBARA THOMPSON AND OTHER WHITE WOMEN
While the expeditions were officially looking for the White Woman, they were also carefully evaluating the economic potential of the "wilderness." By the time of the new century and the federation of the new nation, Europeans had explored, cultivated and stocked much of the Australian continent. One of the most influential of these texts was Ernestine Hill's The Great Australian Loneliness (1938).
Fantasy and Experience of the American Frontiers Chapel Hill, The University of North Carolina Press, 1984, str. 8 Ross Gibson, South of the West: Post-colonialism and the Narrative Construction of Australia, Bloomington, Indiana University Press, 1992, str. White Woman of Gippsland: A Frontier Myth', v Darian-Smith et al., Captured Lives, str.
A photograph of the handkerchief is held at the Center for Gippsland Studies, Monash University, Gippsland. Gibson, R., South of the West: Post-colonialism and the Narrative Construction of Australia, Bloomington, Indiana University Press, 1992.
NAMES AND THE LAND
In the aesthetics of naming in this poetry, the country often becomes the person, and becomes part of the body's text; the social and the historical self are perceived by the country. In the work of two poets who drew from the genre of eulogy, the relationship between land and naming is central, although the sense of land and the naming of the individual is no longer as strongly present as in oral poetry. Yet along with such hegemony came very different uses of the cultural forms at hand.
Vilakazi also gives, in a very self-conscious, authorial way, an impression of the 'traces' of history contained in the oral praise poems, the feeling of a palimpsest of times, voices, places. These are the songs of the dispossessed who travel across the land rather than exist within it. In the Ilbalintja song cycle (referred to earlier) the sacred songs of the ceremonial cycle reiterate the connection between clan.
Karora, the ancestor of the bandicoot clan, has his own verses that he is said to have composed, depicting himself and the. During the performance of the song cycle, the special verses of Tjenterama, his names, were sung while the actor representing him was awarded.
IMAGINATION, MADNESS AND NATION IN AUSTRALIAN BUSH
MYTHOLOGY
The European imaginative and intellectual investment in the idea of a southern continent is expressed in the notion of the 'Antipodes'. The space of the bush and the home is represented from the perspective of the traveling bushman. Similarly, Australian bush mythology represents national landscapes through a specific and limited experience of the land.
The eccentricity or madness of the bush characters is understood by the narrator in terms of his perception of the bush as a "place of madness". In bush mythology, breaking the mind can serve to silence the excruciating grief and pain forged in the bush. Two observations flow from this recognition of the narrator's vulnerability to bush madness.
The literary responses to this problem are not unlike the fictional responses of forest dwellers to their experience of the forest. So the forest story takes place in the 'past' of the narrator, which is implicit.
INSCRIBING IDENTITY ON THE LANDSCAPE
The South African flag, Die Vierkleur (Quadricour), which was not officially recognized until 1994, actually bears witness to the country's history and culture. Green was said to represent 'the land', gold 'the wealth of the land', while black represented 'the people'. Later, offshoots of the liberation movement in the 1950s and 1970s added a collage of even more colors to the landscape by adopting their own flags.
This stanza commemorates one of the most important historical moments in the history of the African people, their migration or 'trek'. At the same time, the hymn celebrates the beauty of the landscape - the blue sky and the mountains. The historical past is also celebrated and the future affirmed through connection with the past: "in the promise of our future and the glory of the past."
Nkosi Sikelel' i-Afrika' was composed in 1897 and sung in public for the first time in 1899 at the ordination of Rev.
GREAT SPAGES WASHED WITH SUN’ 1 The Matopos and Uluru compared
In Matopos, the shrines revived in influence during the mass nationalism of the 1960s. In Matopos, control over the environment is exercised by the sanctuaries through the chiefs. The image of the "first people" leads in the wrong direction and maintains a false divide between traditional and modern."11.
In these ways, I thought, Uluru's story might more closely resemble Matopo's. One would like a study of the ways in which hunter-gatherers in the Matopos changed their environment—by firestick farming or other means. I look forward to archaeological and other studies of the transition to agriculture in Matopos – a topic that has been completely neglected until now.
The funeral - and the elegy - were crucial assertions of white symbolic appropriation of the Matopos. The expressions quoted come from Eric Nobbs, the first proponent of the idea of a national park in the Matopos.
A LAND SO INVITING AND STILL WITHOUT INHABITANTS’
Gunn suggested that Koori names be given to the sites in consultation with 'the local Aboriginal communities'. Mickler believes that as the appreciation (and possession) of Aboriginal art has increased, so too has 'the intensity of the denigration of practiced or. He described the land he saw as 'like a nobleman's park' and as an 'Eden' awaiting 'the immediate reception of civilized man'.40 Its 'primitive' inhabitants would be swept aside to increase wealth and power. the British Empire.
He set up an 'ambuscade' to surprise 'the huge group of blacks' who had followed the party. Two days later, one of the Henty brothers informed Robinson that "the settlers dropped them." At the Fitzroy River near Portland, a certain Mr. Pilleau informed Robinson that "the settlers encouraged their men to shoot the natives" and "that for every white killed, twenty blacks were shot."
Visitors to the Park can experience 'the same panoramic views that Major Mitchell marveled at in 1836. 56 L.P.Peel, 'The First Hundred Years of Agricultural Development in Western Victoria', in O'Brien and Douglas (eds), Natural History of Victoria.
BORDERS, BOUNDARIES, OPEN SPACES
MARTHA HAS NO LAND
