how future work on the topic needs to consider how transgressive sanctity has informed literary and cultural imaginations and how these, in turn, can be used to escape from the (non-Âiterary) violence perpetuated in the Caucasus. Implicit in Gouldâs reading of the texts and the arrangement of her chapters is the sense that the literary imagination aestheticizes violence and also desacralizes violence. According to Gould, transgressive sanctity, âas a political theory of violence . . . is also an implicit program for peaceâ (230). This provocative statement points the direction for future work to be done on intersections between sovereignty, legitimacy, and governmentality with literary and cultural imaginations in imperial or colonial contexts and memories of postcolonies. Regarding the literature of the Caucasus, much needs to be done for scholars who lack Gouldâs linguistic virtuosity. Among the authorâs more than eighty primary sources, only three are in English; the rest should keep translators busy for some time to come and could enable other scholars to produce readings of the literature of the Caucasus as nuanced and insightful as those presented by Rebecca Gould. Adelheid Rundholz î Johnson C. Smith University Jeffrey R. Di Leo and Peter Hitchcock, eds.,
The Comparatist – University of North Carolina Press
Published: Nov 1, 2017
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