Fast Cars, Clean Bodies examines the crucial decade from Dien Bien Phu to the mid-1960s when France shifted rapidly from an agrarian, insular, and empire-oriented society to a decolonized, Americanized, and fully industrial one. In this analysis of a startling cultural transformation Kristin Ross finds the contradictions of the period embedded in its various commodities and cultural artifacts -- automobiles, washing machines, women's magazines, film, popular fiction, even structuralism -- as well as in the practices that shape, determine, and delimit their uses. In each of the book's four chapters, a central object of mythical image is refracted across a range of discursive and material spaces: social and private, textual and cinematic, national and international. The automobile, the new cult of cleanliness in the capital and the colonies, the waning of Sartre and de Beauvoir as the couple of national attention, and the emergence of reshaped, functionalist masculinities (revolutionary, corporate, and structural) become the key elements in this prehistory of postmodernism in France. Modernization ideology, Ross argues, offered the promise of limitless, even timeless, development. By situating the rise of \"end of history\" ideologies within the context of France's transition into mass culture and consumption, Ross returns the touted timelessness of modernization to history. She shows how the realist fiction and film of the period, as well as the work of social theorists such as Barthes, Lefebvre, and Morin who began at the time to conceptualize \"everyday life,\" laid bare the disruptions and the social costs of events. And she argues that the logic of the racism prevalent in France today, focused on the figure of the immigrant worker, is itself the outcome of the French state's embrace of capitalist modernization ideology in the 1950s and 1960s.

Fast Cars, Clean Bodies: Decolonization and the Reordering of French Culture

PhD Thesis, Stellenbosch University, South Africa, December 2019

The image of Biafra as a space of belonging has assumed currency in contemporary secessionist discourse. Wartime Biafran society is framed as a utopia where everyone belonged and felt safe. Consequently, this framing has birthed a robust following among Igbo youths who desperately seek an alternative to the 'unfriendly' Nigerian space. This deployment of memory/remembrance stirs up a need to question how people belonged within Biafra as well as the dimensions of violence that being 'an outsider within' might have created during the war. Thus, this thesis examines the representation of un/belonging in Biafra in selected literary texts to map the violence and layers of exclusion which the politics of belonging generates. This is to map and listen to those marginal voices that often 'fall through the cracks' in the war's historicity. I employ Nira Yuval-Davis's situated intersectionality as my methodological anchor in teasing out the unique experiences of vulnerable 'Biafrans' who were differently located within the wartime society as 'outsiders within' due to their ethnicity, gender, age, ability/disability, sexuality and class. I pay attention to the ways in which the interaction of these axes of identity creates characters whose fraught narratives of unbelonging spill outside the binary narrative frame of Nigeria-Biafra which is mostly deployed in writing and reading popular histories of the conflict. My reading is further moored to Nira-Yuval Davis' conception of the politics of belonging and Homi Bhabha’s idea of third space.

I position literary texts as my canvas in engaging with Biafra and Biafranness due to the poignant way fictional narratives represent private suffering. I read nine fictional narratives and two memoirs to curate a conversation between literature and history as 'cotexts.' Memoirs are selected across victims/hegemons divide to question the politics of memory and remembrance. I have selected texts written by erstwhile Biafrans due to the intimate manner in which they narrate the Biafran experience, and to facilitate my aim of listening to Biafran voices and stories. My aim is to get a more nuanced reading of the 'Biafran' experience by bringing the victims into conversation with the power brokers in wartime Biafra.

The study finds that the unavowed narratives of Biafra that are trapped within the binary approach are revelatory of the excess which plagues most hegemonic accounts of the war. Within these stories from in-between, which I have framed as third space stories, the idea of Biafra as a homely space is unsettled to reveal the multiple forms of violence deployed against characters caught at the margins of belligerent positions in order to police belonging, ensure dogmatic solidarity, and to smelt a linear Biafran identity. These stories that emerge from the interstices of the Nigeria-Biafra dichotomy indicate that adopting an intersectional frame in thinking about the civil war produces a much more nuanced encounter with Biafra. More importantly, the voices that come to light within this mode of reading speak of excess and absences in a way that calls attention to an unfinished business of mourning and healing. They speak of a lack of return in the post-war moment, and of a continuity of trauma which is tied to a ruptured sense of belonging. These voices, and the stories they tell, also reveal that by creating spaces for narrative engagements where speaking and listening can thrive, unencumbered by hagiographical histories, a measure of belonging could blossom.

Biafra as Third Space: Reading the Politics of Belonging in Nigeria-Biafra Civil War Literature

This article examines the motif of the television interview in the film, video and television work of two Argentinean artists: David Lamelas and Jaime Davidovich. Like many of their generation, Lamelas and Davidovich migrated to the Global North amidst the political instability of the 1960s. Television and the mass media remained central themes of Lamelas's work, from his conceptual art in the late 1960s through his experimental films of the early 1970s to his embrace of video from the mid-1970s onward. In an early series of videos made in Los Angeles, Lamelas staged parodic news interviews as if the viewer were actually watching a television program, making ambiguous reference to ongoing political situations. Davidovich moved to New York in 1963 and remained there until his passing in 2016. He pioneered public-access cable production in the mid-1970s, co-founding the Artists Television Network in 1978 and producing his own show, The Live! Show, in 1979. Interviews with artists, critics and curators—some serious and journalistic, some playful or even farcical—were a fundamental component of both projects. While political hardship and migration were indisputably part of their biographies, both artists used the television interview precisely to undermine geographic or political authenticity as markers of identity. Their television works repeatedly stage encounters in which quasi-journalists engage with outsiders, as if perpetually restaging their own incomplete yet insightful integration into their new contexts of production.

Conversations: The Television Interview in Jaime Davidovich and David Lamelas

\n When the Nigeria-Biafra civil war ended in July 1970, the Commander in Chief of the Federal Army, General Yakubu Gowon, declared that there was “no victor no vanquished” and, consequently, drew an iron curtain on a painful historical moment. This closure foreclosed further engagements with the events of the war in a manner that imposed a “code of silence” on its historiography. However, in the face of this silence and the silencing of public remembrances, private remembrances have continued to bloom. And in recent times, these remembrance(s) have fertilized a virulent demand for secession. I argue that literary accounts of the conflict question its ‘closure’ through what I call ‘lack of return.’ Relying on Van der Merwe and Gobodo-Madikizela’s conception of narratives as spaces of healing, I engage in a close reading of one fictional account—Saro-Wiwa’s Sozaboy—and two memoirs—Achebe’s There Was a Country and Chukwurah’s The Last Train to Biafra—to examine how narratives of Biafra call attention to the persistent freshness of the wounds and trauma of the war by creating stories that lack denouement. I find that in these texts, the silencing of ordnance doesn’t herald a return home—whether spatially or mentally. Consequently, these stories could be read as palimpsests that reveal a need for spaces of narrative engagements, abreaction, and healing.

Lack of Return in Nigeria-Biafra Civil War Literature: A Case for a TRC?

/pdf/the-poetics-of-elusive-history-marguerite-duras-war-traumas-2365kdbx8c.pdf

The poetics of elusive history: Marguerite Duras, war traumas, and the dilemmas of literary representation

/pdf/the-autobiographical-provocation-witold-gombrowicz-s-diary-10ywe6j9xm.pdf

The Autobiographical Provocation: Witold Gombrowicz's Diary as a Transformative Text

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The poetics of elusive history: Marguerite Duras, war traumas, and the dilemmas of literary representation

The Autobiographical Provocation: Witold Gombrowicz's Diary as a Transformative Text