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for themselves” (Martin, 1970: 2, 3, 6). With duopoly supporting the warfare state and the ACLU leadership crippled by war sympathizers, two women emerged in protest. Two former Debs supporters—Rose Wilder Lane and Canadian immigrant Mrs. Isabel Paterson, decided “to rekindle a faith in an older American philosophy” once familiar to pre-Soviet socialists (Doherty, 2007: 113; see also Cockett, 1995: 109–111). 1 Taking a nonparty approach, they decided to fly under duopoly’s radar and wage their own discursive battle of ideas. In 1947 Lane wrote “the phrase

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). Yet his squire-like snobbishness can be seen during his time ← 168 | 169 → in South America when he expects Spanish and Portuguese landowners to show off their wealth (Browne, 2003a, p. 262). So there is a tension and contradiction between Darwin’s beliefs as an upper-class gentleman according to his privileged upbringing and position in society, and his more radical belief of transmutation (or evolution) for the time. This can be seen in his attitude towards women, which is also a reflection of the beliefs of the era, as exemplified by the narrative poem The

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classic paper by distinguished linguistic anthropologist Michael Silverstein: his summary of first contact language features, ← 288 | 289 → ‘Goodbye Columbus’, resonated with what I was hearing in Melbourne. It also reinforced my view, explored in earlier radiophonic scripts, that there existed a continuum of linguistic experimentation and improvisation stretching from the earliest days of enforced cross-cultural colonial contact to present-day migrant interactions with the host community. To cut to the conclusion of a closely argued analysis of some North American

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Civil Rights Movement to the Women’s and Lesbian Gay Bisexual Transgender Queer Rights Movements—have sought the actual fulfillment of the promise of the American dream for everyone (as opposed to for elites privileged by economic and historical advantage [Kazin 2011; Kazin 2014]). Whether or not such dissenting movements either abhorred or advocated violence to achieve their results has long been a subject of debate and political prosecution in both Europe and the U.S. II. Violent and Non-Violent Dissent From its earliest origins, it was and still remains

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). This conversation will oscillate, syncopate, between short readings from and discussion about several of these books. I want to open the conversation by addressing the question of witnessing, which is crucial when we talk about writing addressing situations of conflict and war and their aftermaths. Can literary writing, memoir ever be adequate to the task of witnessing? What is the business of writing, witnessing and words? aminatta forna: I teach a course called Witness Literature at Georgetown University and I consider myself a writer of witness literature. I

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tradition arose from the racial tensions within American society. Broch associated American racial conflict with his notion of fascist demonology or the singling out of a communal enemy. Fascist demonology entailed the creation of a devil whose activities and mere existence in a society were viewed as a threat to the values of the majority. For Broch, both the Jew in European society and the African-American in the United States offered a minority identity that played the role of devil. In a period of crisis this devil fell victim to the need for exorcism, as the majority

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Graham, who was also known as the Father of Vegetarianism in the United States, asserted that meat was a stimulant to the body and not the food for which man was designed to eat. 408 In its formative years through the 1860s, American vegetarianism was used as a means to reform social injustices such as the oppression of African Americans, women and the impoverished. 409 At the end of the 19 th century, the rise of vegetarianism was out of the concern that the overconsumption of meat would cause physical and moral problems for human beings. 410 Advocates of

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Determined to shake the image that he and the Democratic Party were not godly, Kerry carefully avoided churches where he might be refused communion. Thus, Kerry visited Protestant churches on several occasions, such as the African-American Baptist church he attended in St. Louis. Kerry spoke during that service about the biblical admonition that “[i]t is not enough, my brother, to say you have faith, when there are no deeds.” 9 Noting the U.S.’s economic situation, Kerry offered clear criticism of President George W. Bush (although without naming Bush): ← 29 | 30 → We

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Vatican Council. Jesus founded one church (Latin ecclesia ) and prayed that ‘all may be one’ (John 17:21) through acts of love rather than acts of hate for one another. Across the centuries schisms divided Christians and Jews, Christians and Moslems, Christians and Barbarians, Greek Christians and Roman Christians, Protestant Christians and Catholic Christians, Christians and North American Indians, Christians and South American Indians, Christians and African Blacks and Christians and Asians, which more often than not led to senseless acts of alienation, abuse, rape

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Spectrality in Literary Recollections of the Great Irish Famine, 1850–1900’, in Liedeke Plate and Anneke Smelik, eds, Performing Memory in Art and Popular Culture (New York: Routledge, 2013), 92–104. ——, ‘Memories of the Great Famine and Ethnic Identity in Novels by Victorian Irish Women Writers’, English Studies 90/2 (2009), 142–56. ——, and Christopher Cusack, ‘Rites of Passage: The Coffin Ship as a Site of Immigrants’ Identity Formation in Irish and Irish-American Fiction, 1855–1885’, Atlantic Studies 8/3 (2011), 343–59. ——, Christopher Cusack and Lindsay Janssen