This Side Jordan by Margaret Laurence

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By Margaret Laurence

In 1957, the British colony of the Gold Coast broke loose to develop into the self sufficient country of Ghana. Margaret Laurence’s first novel, This facet Jordan, recreates that colour-drenched global: a spot the place women and men fight with self-betrayal, self-discovery, and the dawning of political pride.

This facet Jordan transcends the conventional limits of the 1st novel. Its robust and compassionate characterizations and its issues of exile and group expect the 5 later novels that make up Laurence’s acclaimed Manawaka sequence. an incredible paintings of lasting value, This facet Jordan creates echoes within the brain of the reader as resonant because the drums of Ghana.

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Sheffield: Sheffield Academic Press. Buchheit, Vinzenz 1960 Untersuchungen zur Theorie des Genos Epideiktikon von Gorgias bis Aristoteles. Munich: Max Hueber. 22 WILLI BRAUN Burkert, Walter 1985 Greek Religion. Cambridge, MA: Harvard University Press. Debray, Régis 2000 Transmitting Culture. Trans. Eric Rauth. New York: Columbia University Press. 2004 God: An Itinerary. Trans. Jeffrey Mehlman. London: Verso. de Certeau, Michel 1984 The Practice of Everyday Life. Trans. Steven Rendall. Berkeley: University of California Press.

F. ” Journal of Theological Studies NS 10: 335–43. ), Politically Speaking: Cross-Cultural Studies of Rhetoric, 187–200. Social and Economic Papers, 10. St. John’s: Institute of Social and Economic Research, Memorial University of Newfoundland. , ed. D. 400). Leiden: Brill. Poulakos, John 1995 Sophistical Rhetoric in Classical Greece. Studies in Rhetoric/Communication. Columbia: University of South Carolina Press. Rhetoric, Rhetoricality, and Discourse Performances 25 Robbins, Vernon K. 1984 Jesus the Teacher: A Socio-Rhetorical Interpretation of Mark.

It may be a “god with a god’s power,” or it may be a “human malady” (a)nqrw/pinon no/shma) or a “mental ignorance” (yuxh==j a)gno/hma). Whatever it is, it, like speech, imposes itself with irresistible force. The inherent risk of communication generally is the possibility of either not coming to voice or not coming to audition. Cf. this timeless lament: “Everyone babbles the words, but few obtain thereby a stronger faith” (Johann Valentin Andreae 1622, in Sabean 1984: 1). Paradoxically and understandably, it is this detachment of rhetoric from the aims of serious pleading on high-stakes issues, whether intellectual, moral, legal, political, or religious, that would put the “serious” rhetoricians in the quandary of how to distinguish their honourable and noble speech-crafts from those rhetoricians who had usurped the very same techniques for unabashed theatrical performance, for entertaining “spin” and unscrupulous deception that treated the audience as mere gulls.

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