By Michael S. Sweeney, John Bul Dau, Martha Arual Akech, K. M. Kostyal
Certainly one of hundreds of thousands of kids who fled strife in southern Sudan, John Bul Dau survived starvation, exhaustion, and violence. His spouse, Martha, persevered comparable hardships. during this memorable publication, the 2 express the easiest of African values whereas concerning searing bills of famine and battle. There’s heat in addition, of their funny stories of adapting to American lifestyles. For its value as a major resource, for its inclusion of the not often instructed lady standpoint of Sudan’s misplaced youngsters, for its get together of human resilience, this can be the proper tale to notify and encourage younger readers.
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Additional info for Lost Boy, Lost Girl: Escaping Civil War in Sudan
He restores a notion of absolute truth, correctly understood: “The champions of Enlightenment are right: truth indeed exists. But so are their counter-Enlightenment critics: there is indeed truth, but it is monstrous” (109). He argues in favor too of the long-disused notion of objectivity, extolling disinterestedness (“for postmodern theory, the last word in delusion”: 134). He explores love and selffulfillment, and places questions of ethics, morality, and value at the center of his thinking. As well as reinstating issues marginalized or derided by theory, Eagleton rejects postmodern and post-structuralist antiessentialism, damningly calling it “largely the product of philosophical amateurism and ignorance” (121).
Since all of these values belong to a bourgeois world on the wane, this is rather like firing off irascible letters to the press about the horse-riding Huns or marauding Carthaginians who have taken over the Home Counties. (17) Eagleton’s sarcasm about postmodernism’s supposed incoherences and inadequacies is sustained throughout. Moreover, he sees it as indistinguishable from the exploitative and oppressive globalized capitalism that emerged in the 1980s, commenting that its “radical assault on fixed hierarchies of value merged effortlessly with that revolutionary leveling of all values known as the marketplace” (68).
Some of these writers have never shown signs of great enthusiasm for theory, like Cunningham, whose monumental British Writers of the Thirties, though published as late as 1988, is a theory-free zone. There is no rupture visible in such texts; it is all continuity, not change. Second, many of the titles of these books reflect the opportunism of their publishers. Their actual texts interpret “after” in the sense of “now that we have read theory,” not in the sense of “now that theory is dead and buried”; they evoke a reader who has absorbed theory rather than a theory that has gone stale.