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- All Subjects: English Literature
- Creators: Bivona, Daniel
- Creators: Blasingame, James
- Resource Type: Text
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As of 2022, suicide is the second leading cause of death for young people ages 12-24. For adolescents who identify as part of the LGBTQIA+ communities, the rates of suicide contemplations and attempts are as high as four times more likely compared with their heterosexual or cisgender peers. As of 2022, 45% of LGBTQIA+ youths have contemplated suicide. LGBTQIA+ teens are also more likely to experience bullying and discrimination. Despite extensive research conducted by The Trevor Project pointing to the importance of representation in the media for these LGBTQIA+ teens, governors, state legislatures, and school boards around the United States have made it their mission to deny these teens access to literature that feature LGBTQIA+ characters. As of September 2022, one in four books that are banned across the country from school libraries contain LGBTQIA+ characters. In order to combat this lack of access to LGBTQIA+ Young Adult literature, I created a resource website that acts as a safe space for queer teens to explore literature that features teens who identify like they do. The purpose of my website is threefold. First, I aimed to create a joyous space for teens to discover LGBTQIA+ literature. Second, I provided resources and information about different sexualities and gender identities for anyone who might want more information on these topics. And third, I wanted to prove to website visitors that they are not alone, regardless of how they may be negatively treated at home or at school. To accomplish these three goals, I created specific pages on the website, such as book recommendation pages compiled with research of LGBTQIA+ YA books paired with my own knowledge and resource pages informed by outside research such as my hotlines, LGBTQIA+ terminology, statistics, and gender identity explained pages. I also include a handful of author interview pages, which highlight written interviews I conducted with a few critically acclaimed queer YA authors. I provide screenshots and explanations in the following pages.
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The first chapter, using texts by Sir William Hamilton, Hester Piozzi, and Priscilla Wakefield, argues that in the late eighteenth century important aspects of volcanoes, like their impact upon human life and their existence through time, were beginning to be defined in texts ranging from the scientific to the educational. The second chapter focuses on works by Sir Edward Bulwer-Lytton and Charles Lyell to demonstrate the ways that volcanoes were stripped of metaphysical or symbolic meaning as the nineteenth century progressed. The third chapter contrasts the 1883 eruption of Krakatoa with Constance Gordon-Cumming’s travels to Kīlauea. The chapter shows how even towards the end of the century, trying to connect human minds with the process of volcanic phenomenon was a substantial challenge, but that volcanoes like Kīlauea allowed for new conceptions of volcanic action. The last chapter, through a post-apocalyptic novel by M. P. Shiel, shows how volcanoes were finally beginning to be categorized as a primary agent within the environment, shaping all life including humanity. Ultimately, I argue that the change in thinking about volcanoes parallels today’s shift in thinking about global climate change. My work provides insight into how we imagine ecological catastrophes like volcanic eruptions or climate change in the past and present and what that means for their impact on people.
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The key contribution of the dissertation is to establish a new significance of the notion of fetishism for postcolonial studies, from both historical and theoretical perspectives. From a background that emphasizes the primacy of the concept of fetishism in its historical evolution within colonizing narratives of various Western discourses, especially fetish’s constitutive role in Enlightenment philosophy’s othering narrative of “primitive” natives, the work foregrounds a novel theoretical and narrative insight that the fetish demonstrates a unique potential to articulate/embody freedom as post-coloniality. Through a detailed critical analysis of each freedom narrative, I demonstrate how the clashes of particular contradictory cultural ideologies, in fact, determine each freedom narrative and how these contradictions are projected onto and galvanized by a fetish object(s). The work extends the ideas of Sigmund Freud, William Pietz, Homi Bhabha, Anne McClintock and Jacques Derrida on fetishism. Employing the framework of fetishism it brings into view similarities among the said three writers’ definition and practice of freedom. The work weighs in on critical debates between Marxist and Post-structural camps in postcolonial studies and proposes a new form of cosmopolitanism.