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tural form without a predetermined contentâ because of its association with the amelioration movement (14). The workings of sympathetic identification, which proceeds from a perceived situation of similarity, turn toward differentiation (paralleling the theoretical formulations of race) when faced with the stoic suffering of slaves of Indians. Elaborating on Julie Ellisonâs interpretations, Boulukos describes a dynamic of stoicism and sentiment, exhibited for example in Joseph Addisonâs Cato, that âis premised on the difference that calls out for identification to transcend itâ (69). In the case of the slave, this already difficult process of identification fractures or fails, evacuating activist sympathy in favor of pity or charity. But the crucial contrast here is between the older form of martyr-like suffering put forth by John Foxe (1563)âwhich invited repetition and the incorporation of individuals into a shared bodyâand this new sense of sympathy, which is offered as compensation for a policy of passivity or even complicity in the torture of colonial subjects. Although Boulukosâs intervention in studies of sentimentalism is no longer new, thanks to recent work by Felicity A. Nussbaum and Christopher Leslie Brown, his link to an earlier literature of torment and its parodic reincarnation in scenes of
Novel: A Forum on Fiction – Duke University Press
Published: Mar 1, 2011
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