Hellenism and the Postcolonial Imagination: Yeats, Cavafy, Walcott follows the careers of three major poets of the European and North American periphery as they engage one of the master tropes of Western civilization. As colonial subjects, they inherited an Anglicized version of Hellenism whose borders might easily have excluded them as civilizational "others." The book describes the diverse strategies they used--from Bloomian kenosis to Afro-Caribbean "signifyin(g)"--to make Hellenism their own. Their use of Greek material, the book argues, is closely tied to their need as members of colonial minorities--Irish Protestant, Greek-Egyptian, and "part-white and Methodist"--to define themselves against mainstream metropolitan culture on the one hand, and nationalist constructions of the post-colonial homeland on the other. Their Hellenisms participate in the dialectic of local and global, as the poets at once indigenize the Universal Greek, and re-deploy him to hybridize national culture. The result is a triangulated dynamic that challenges established notions of the postcolonial. Among works discussed are Tennyson's "Ulysses," Yeats's "No Second Troy," C.P. Cavafy's "Waiting for the Barbarians," and Walcott's Omeros. Martin McKinsey is an Assistant Professor of English at the University of New Hampshire.

This handbook explores the ways in which histories of colonialism and postcolonial thought and theory cast light on our understanding of the ancient Mediterranean world and the discipline of Classics, utilizing a wide body of case studies and providing avenues for future research and discussion. It brings together chapters by a wide, international, and intersectional range of scholars coming from a variety of backgrounds and sub-disciplinary perspectives, and from across the chronological and geographical scope of Classics. Chapters cover the state of current research into ancient Mediterranean and South, Central, and West Asian histories. They provide case studies to illustrate both how postcolonial thought has already illuminated our understanding of the ancient Mediterranean world and beyond, as well as its potential for the future. Chapters also provide opportunities for reflection on the current state of the discipline. An introduction by the volume editors offers a survey of the development of postcolonial theory, its relationship to other bodies of theory, and its connections to Classics. Toward the end of the book, three scholars with different career and disciplinary perspectives provide short reflections on the themes of the volume and the directions of future research. The Routledge Handbook of Classics, Colonialism, and Postcolonial Theory offers an impressive collection of current research and thought on the subject for students and scholars in classical studies understood in its larger sense as well as in related disciplines such as Archaeology, Ancient History, Imperial History and the History of Colonialism, Reception Studies, and Museum Studies. For anyone interested in classical antiquity, it provides an engaging introduction to a potentially bewildering, but ultimately vital and enriching, body of thought and theory.

This book demonstrates the epic genre’s enduring relevance to the Global South. It identifies a contemporary avatar of classical epic, the ‘postcolonial epic’, ushered in by Herman Melville’s Moby Dick, a foundational text of North America, and exemplified by Derek Walcott’s Caribbean masterpiece Omeros and Amitav Ghosh’s South Asian saga, the Ibis trilogy. The work focuses on the epic genre’s rich potential to articulate postimperial concerns with nation and migration across the Global North/South divide. It foregrounds postcolonial developments in the genre including a shift from politics to political economy, subaltern reconfigurations of capitalist and imperial temporalities, and the poststructuralist preoccupation with language and representation. In addition to bringing to light hitherto unexamined North/South affiliations between Melville, Walcott and Ghosh, the book proposes a fresh approach to epic through the comparative concept of ‘political epic’, where an avowed national politics promoting a culture’s ‘pure’ origins coexists uneasily with a disavowed poetics of intertextual borrowing from ‘other’ cultures. An important intervention in literary studies, this volume will interest scholars and researchers of postcolonial studies, especially South Asian and Caribbean literature, Global South studies, transnational studies and cultural studies.

This book reinterprets C. P. Cavafy’s historical and archaeological poetics by correlating his work to major cultural, political and sexualized receptions of antiquity that marked the turn of the 20th century. Focusing on selected poems which stage readings of Hellenistic and late ancient texts and material objects, this study probes the poet's personal library and archive to trace his scholarly sources and scrutinize their contribution to his creative practice. A new understanding of Cavafy's historicism emerges by comparing his poetics to a broad array of discourses and intellectual pursuits of his time; these range from antiquarianism, physiognomy and Egyptomania to cultural appropriations of the classics which sought to legitimate British colonial rule as well as homoerotic desire. As this volume demonstrates, Cavafy embraced antiquarianism as an empathetic and passionate way of relating to the past and shaped it into a method that allowed his poetry to render modern meanings to Hellenistic antiquities.

The Cambridge Companion to Postcolonial Poetry is the first collection of essays to explore postcolonial poetry through regional, historical, political, formal, textual, gender, and comparative approaches. The essays encompass a broad range of English-speakers from the Caribbean, Africa, South Asia, and the Pacific Islands; the former settler colonies, such as Canada, Australia, and New Zealand, especially non-Europeans; Ireland, Britain's oldest colony; and postcolonial Britain itself, particularly black and Asian immigrants and their descendants. The comparative essays analyze poetry from across the postcolonial anglophone world in relation to postcolonialism and modernism, fixed and free forms, experimentation, oral performance and creole languages, protest poetry, the poetic mapping of urban and rural spaces, poetic embodiments of sexuality and gender, poetry and publishing history, and poetry's response to, and reimagining of, globalization. Strengthening the place of poetry in postcolonial studies, this Companion also contributes to the globalization of poetry studies.

Interrogating how Alexandria became enshrined as the exemplary cosmopolitan space in the Middle East, this book mounts a radical critique of Eurocentric conceptions of cosmopolitanism. The dominant account of Alexandrian cosmopolitanism elevates things European in the city’s culture and simultaneously places things Egyptian under the sign of decline. The book goes beyond this civilization/barbarism binary to trace other modes of intercultural solidarity. Halim presents a comparative study of literary representations, addressing poetry, fiction, guidebooks, and operettas, among other genres. She reappraises three writers—C. P. Cavafy, E. M. Forster, and Lawrence Durrell—who she maintains have been cast as the canon of Alexandria. Attending to issues of genre, gender, ethnicity, and class, she refutes the view that these writers’ representations are largely congruent and uncovers a variety of positions ranging from Orientalist to anticolonial. The book then turns to Bernard de Zogheb, a virtually unpublished writer, and elicits his camp parodies of elite Levantine mores in operettas, one of which centers on Cavafy. Drawing on Arabic critical and historical texts, as well as contemporary writers’ and filmmakers’ engagement with the canonical triumvirate, Halim orchestrates an Egyptian dialogue with the European representations.

The burgeoning field of postcolonial studies argues that most theology has been formed in dominant cultures, laden intrinsically with imperializing structures. An essential task facing theology is thus to "decolonize" the mind and free Christianity from colonizing bias and structures. Here, in this truly groundbreaking study, highly respected feminist theologian Kwok Pui-lan offers the first full-length theological treatment of what it means to do postcolonial feminist theology. She explains her methodological basis and explores several specific topics, including Christology, pluralism, and creation.