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- bility-impairment distinction and the concept of normalcy—one can see the various roles disabilities, including epilepsy, play in literature. An under- standing of these central issues is necessary for understanding the theoriza- tion of epilepsy metaphors in the chapter that follows. Similar to likeminded academic fields theorizing minorities such as gender, ethnic and queer studies, disability studies develops as an academic counterpart to the earlier transnational social movements that began in San Francisco at the end of the 1950s. The most prominent one

, 1998. 53-72. Cunningham, Hilary. “Transnational Politics at the Edges of Sovereignty: Social Movements, Crossings and the State at the U.S.-Mexico Border.” Global Networks 1 (4): 369-387. Davis, Mike. Ecology of Fear: Los Angeles and the Imagination of Disaster. New York: Vintage, 1999. Davis, Mike. City of Quartz: Excavating the Future in Los Angeles. London: Verso, 2006. Dean, Mitchell. Governmentality: Power and Rule in Modern Society. 2nd ed. London, et al.: Sage, 2010. 6 Works Cited | 299 Deleuze, Gilles. “Postskriptum über die

. Charlottesville: University of Virginia Press, 2006. Fredrickson, George M. The Comparative Imagination: On the History of Racism, Nationalism, and Social Movements. Berkeley: University of California Press, 1997. Friedman, Jonathan, and Shalini Randeria, eds. Worlds on the Move: Globalization, Migration, and Cultural Security. New York: Tauris, 2004. Friedman, Natalie. “From Hybrids to Tourists: Children of Immigrants in Jhumpa Lahiri’s The Namesake.” Critique 50.1 (2008): 111-126. Funk, Wolfgang, and Lucia Krämer, eds. Fiktionen von Wirklichkeit: Authentizität zwischen

- fession/defence with direct bearing on oneself, are blurred. In the court- room, as Radstone correctly claims, “[a]t stake in the discourse of the confessant is the question of their guilt or innocence” (2006: 168). With regard to the male confessional novel, the subject of the confession is not so much about guilt or innocence, but as we will see, inadequacy. 2 Furthermore, I would like to maintain that against the background of the new social movements and the bulk of work that has been accom- plished in queer theory, the masculine behaviour displayed in the

by a short digression to a verbal exchange between Judith Butler and Nancy Fraser. Lamenting what she perceives as a new factionalism in the social and political criticism of the Left in her article “Merely Cultural” (1997)13, Butler defies the notion of a clear-cut distinction between the material/the economic on the one hand, and identity politics and emancipatory social movements on the other. 13 “Merely Cultural,” Social Text 52/53 (1997): 265-277. | 11 Butler criticizes, more

, composed of the intimate sphere (especially the family), the sphere of associations (especially voluntary associa- tions), social movements, and forms of public communications” (ibid). Political lit- erature is situated in the last and presents a form of public communication: It par- takes in the complex dialogue between authors, readers, publishers, critics, and more. The intermingling of private and public concern and the discussion of values takes place inside this sphere. Indeed, civil society – in a democratic system – enjoys a privileged (because foundational

the War in Iraq. Ed. Stefaan Walgrave and Dieter Rucht. Minneapolis: U of Minnesota P, 2010. vii-xi. Print. Social Movements, Protest, and Contention 33. 282 Home/Fronts Taylor, Lib. “The Experience of Immediacy: Emotion and Enlistment in Fact-Based Theatre.” Studies in Theatre and Performance 31.2 (2011): 223-237. Taylor & Francis Online. Web. 4 May 2016. Taylor, Paul. “Artefacts, Bush Theatre, London.” The Independent. The Independent, 29 February 2008. Web. 3 April 2017. —. “Days of Significance, Swan Theatre, Stratford-Upon-Avon.”The Independent. The Independent

family life, is placed under strict discipline and control by the governing power. Its basic objective is to produce “a human being who can be treated as a docile body” (ibid: 289). Where there is power there is resistance. And there is likewise resistance on the part of the disciplined. The more collective and organized the institutions of the “late-modern”, the greater the isolation and individuation of the subject. This is the fourth rupture. The fifth rupture concerns feminism, which, along with other social movements, paves the ways for identity politics

missionary institutions and non-missionary conservative groups at home and, later, by critics – was that the missionary field represented a chance ‘to get rid’ of some of the subver- sive new women by means of ‘outsourcing’ them to a faraway country. There, they could engage in charitable work, for instance, by working as medical doctors or teachers, but they were not threatening gender structures at home. This way, they did not present a “challenge to their own society” in the manner of American-based women who belonged to the social movements and organizations

-reflexive figures. These readings indicate what I conceive of as the three phases of Asian American Studies in its self-conception. 1 From its initiation, Asian American Studies has been concerned with the struggle of Asian Americans to negotiate their place and position in the United States. It has its roots in the activism of the 1960s (1). As part of the political and social movements of the 1960s, Asian Americans fought for better living conditions (for example, housing, health care, education, unemployment). The field’s initiation was also a protest against the