By M. Kruger
For almost a decade, writers’ collectives akin to Kwani belief in Kenya and Femrite, the Ugandan ladies writers’ organization, have dramatically reshaped the East African literary scene. Women’s Literature in Kenya and Uganda: the difficulty with Modernity extends the purview of postcolonial literary stories through offering the lengthy past due severe inquiry that those writers so urgently deserve. Marie Kruger demonstrates that the writers’ simultaneous curiosity in gender dynamics inside neighborhood groups and in social exchanges among neighboring East African international locations allows a special exam of the connection among modernity, gender, and the complicated cultural and political networks of the area.
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Extra resources for Women's Literature in Kenya and Uganda: The Trouble with Modernity
Sample text
25 The postmodern break with established vocabularies calls to mind modernity’s opposition to the aesthetics and epistemologies of the past. Rarely, however, is the break with the past as radical as one might desire. In Chapter 4, I will elaborate on Hall’s notion of the global postmodern to argue that postmodernity and globalization do not need to enter into a conceptually antagonistic relationship with modernity. 27 At times, new epistemologies only deliver more effective strategies for maintaining established hierarchies, as Mudimbe concludes in The Invention of Africa.
Rather, his concern lies with the distinctive epistemological formations, in particular within the discipline of anthropology, that have shaped the politics of transcultural encounters. Once structuralism and the work of Claude Levi-Strauss acquired increasing prominence in anthropological, as well as literary and linguistic, studies, the Western focus shifted from measuring cultural difference to the search for the discrete foundations believed to organize all cultural activities. Together with Marxist analyses of local forms of power and production, structuralism introduced new areas of synchronic investigation into the study of foreign cultures.
In general, the texts under study reclaim sexuality and parenting, romance and marriage, as fundamental sites for the negotiation of modern identities, and thus insist on the crucial role of gendered practices within the family, community, and nation. 15 Gyekye’s arguments productively expand Giddens’s reading of the institutional landscape of modernity, and thus the theories of both scholars will frame my analyses of the institutions of church and school in the next chapter. 16 This claim to productivity and discipline, though, is carefully routed through the normative preferences of the past and thus suggest the possibility of being both modern and authentically African.