By Flore Veit-Wild, Dirk Naguschewski
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Additional info for Body, Sexuality, and Gender: Versions and Subversions in African Literatures 1 (Matatu, Numbers 29-30)
Because of these night raids Deliwe always went to bed as naked as the day she was born. She liked to see the surprise in a policeman’s eyes. She took her time dressing while the policeman shouted and called her a miserable wicked woman. (52) Conclusion In Butterfly Burning, therefore, the colonial city creates new spaces in which newer kinds of body consciousness and sexuality circulate. In Vera’s novel, women seem to be more privileged than their male companions because the space of the city itself tends to liberate and empower them more than it does men.
Pocock (London: Croom Helm, 1981): 85–100. Simone, Abdoumaliq. “Going South: African Immigrants in Johannesburg,” in Senses of Culture, ed. Nuttall & Michael, 426–42. Stoller, Paul. Embodying Colonial Memories: Spirit Possession, Power and the Hauka in West Africa (London & New York: Routledge, 1995). Sassen, Saskia. 2 (2001): 411–18. ] Roots/Routes 29 Vera, Yvonne. Butterfly Burning (Harare: Baobab, 1998). Walsh, Rebecca. 1 (2003): 1–11. Zimunya, Musaemura. Country Dawns and City Lights (Harare: Longman, 1985): 50.
The migrant who takes a chance in the city wants to travel light, without an address and a name that would trace his route to his past or fix his identity in a new location. ”9 Zandile, Phephelaphi’s real mother, as she walks down the street, comments on the changes that have taken place across gender upon the migrant’s arrival and disappearance into the city. 10 9 David Atkinson, “Nomadic Strategies and Colonial Governance: Domination and Resistance in Cyrenacia, 1923–1932,” in Entanglements of Power: Geographies of Domination / Resistance, ed.
Body, Sexuality, and Gender: Versions and Subversions in African Literatures 1 (Matatu, Numbers 29-30) by Flore Veit-Wild, Dirk Naguschewski