scholarly journals Book Review: Pachinko by Min Jin Lee

2020 ◽  
Vol 8 (10) ◽  
pp. 82-90
Author(s):  
Richa Singh

Pachinko by Min Jin Lee is a saga of the trials and tribulations, joys and sorrows of a Korean family spanning from 1910 to 1989. Lee is a Korean-American author whose work engages with themes of the diasporic Korean identity. Pachinko was published in 2017 to critical acclaim and it was in the running for the National Book Award for Fiction. Pachinko is a historical novel and its panoramic gaze encompasses twentieth century Korea giving us a terrifyingly real account of Korean society from the Japanese colonization of Korea to the Second World War. The Financial Times wrote in their review of the book: “We never feel history being spoon-fed to us; it is wholly absorbed into character and story, which is no mean feat for a novel covering almost a century of history.” It is the first novel about Korean history and culture written for English language readers.

Author(s):  
David Hardiman

Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of civil resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon.The book argues that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced as a form of civil protest by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. The emphasis was on efficacy, rather than the ethics of such protest. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. He envisaged this as primarily a moral stance, though it had a highly practical impact. From 1915 onwards, he sought to root his practice in terms of the concept of ahimsa, a Sanskrit term that he translated as ‘nonviolence’. His endeavors saw 'nonviolence' forged as both a new word in the English language, and as a new political concept. This book conveys in vivid detail exactly what such nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.


2021 ◽  

Karl Friedrich Schinkel (b. Neuruppin, 1781–d. Berlin, 1841) was a celebrated Prussian architect, theatre set designer, artist, furniture and object designer, urban planner, and civil servant. Born into modest yet respectable circumstances as the son of a deacon, Schinkel, by virtue of his talent and work ethic, rose in his own lifetime to become one of Prussia’s most celebrated cultural figures and its chief royal architect. He worked mostly in Berlin and its surrounding territories, including in some areas that are now part of Poland. His built works suffered heavy destruction during the Second World War, but important examples still survive or have been reconstructed, including the Altes Museum, the Friedrich-Werder Church, the Theatre (Schauspielhaus), and the New Guardhouse in Berlin, as well as the Charlottenhof and Glienicke Palaces in nearby Potsdam. His paintings, drawings, and personal archives can be found mostly in collections in and around Berlin, including at various departments of the Berlin State Museums. Recent debates have surrounded the potential reconstruction of Schinkel’s celebrated masterpiece, the Berlin Bauakademie (which was demolished in 1962), bringing a consciousness of Schinkel’s legacy to the fore in German public life once again. Despite his fame in Germany and his noted status as a reference-point for German avant-garde modernism, Schinkel’s work has remained under-explored in the English language (with some notable exceptions) due to difficulties accessing both his buildings and his archives in the years between the Second World War and German reunification. Since the 1990s, however, Schinkel’s international reputation has been steadily restored due to the efforts of a number of scholars and curators who have sought to disseminate his work more widely than ever before. Schinkel’s oeuvre is as eclectic as the tools and media he employed to realize it are versatile. They reveal traces of neoclassicism and the neogothic, French Enlightenment formalism, German Romanticism and Idealism, and 19th-century historicism. But at the same time, his work resists absolute categorization, by virtue of the fact that he lived and worked suspended between two epochs: he was born too late to be immersed in the worldview of the 18th-century Enlightenment and French Revolution, but nor did he live to see Germany’s development as a fully industrialized and unified nation. Occupying this ambiguous historical moment has given Schinkel’s work a versatility, a freedom, and an inquiring rigor that has assured its originality and enduring value.


2020 ◽  
pp. 1-22
Author(s):  
Stefan Collini

George Orwell and William Empson worked closely together at the BBC during the Second World War and they remained friends thereafter. In The Structure of Complex Words (1951) Empson paid surprisingly serious attention to the view of language expounded in Nineteen Eighty-Four, seeing in Orwell's presentation of the meaningless slogans of totalitarianism, such as “War Is Peace,” a challenge to his own more rationalistic analysis of how language works. This article first explores the development of Orwell's thinking about language, including his engagement with Basic English (which Empson helped to propagate); a particularly close, and critical, analysis is given of his celebrated essay “Politics and the English Language.” Orwell's views are then contrasted with Empson's unpacking of the interplay of multiple senses within individual words, demonstrating that even the most extreme propaganda statements need to draw upon and respect the mechanics of meaning as embodied in such words if they are to be persuasive. Intellectual historians have much to learn from these exchanges, as do contemporary analysts of “fake news” and authoritarian bombast more generally.


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