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Looked at closely, the notion of the sacred with which Ross approaches the Koran does not belong to that positive sacredness associated with his own system of Christian beliefs but the negative one associated with the Other religion (Islam) which even then was linked with subversion, impurity and danger to what in the Occident in the aftermath of the 9/11 terrorist attacks on the Twin Towers is called \"our way of life.\" History books tell us that England turned protestant when the Pope refused the Tudor King Henry VIII his demand for divorce from the Spanish-born Queen Catherine of Aragon on the grounds that she was not able to give birth to a male heir. Historians like Sir Godfrey Fisher suggests that the commercial advantages accorded by the Porte to English merchants in the 1580s, the opening of Algerian ports to English ships for refuelling and commerce, the Algerian containment of the Spanish fleet in the Mediterranean by the activities of the famous Reis or sea captains, and other factors like the huge expenditure of the New World wealth by Spain on its wars of attrition against the world of Islam on the Southern border of the Mediterranean account to a large extent for the success of England's resistance to the formidable re-conquering power of the Spanish Empire. To the accusation of intimate political alliance with the \"Turk,\" whose effects can be seen in English Churches turned into what the Spaniards described as Mosques because of their shared lack of religious paraphernalia, English propaganda replied with a similar accusation pointing to the long history of Muslim occupation of Spain that turned Spaniards into \"white Moriscoes\"(See Dimmock Matthew, 2007).No matter the truth of these accusations, the fact remains that the cultural and political influence exerted by the Sublime Porte at the global scale at the time was so

The fears that a strong government would become tyrannical were diffused through the system of checks and balances consisting of the separation of powers among the executive, legislative, and judicial branches of the national government on the one hand, and between the states and the nation on the other. [...]reassured, the Constitution was finally ratified in 1788 by all the delegates of the states, but not until an additional security for individual rights and liberties was inserted in the Constitution in the form of ten Amendments, constituting the bill of rights. In 1795, through Joseph Donaldson, the American government signed a treaty with Algiers under which terms the United States accepted to pay around $ 642,500 plus an annual tribute in the form of naval stores in return for the liberation of the American captives and the maintenance of peace between the two countries. Because of the difficulty of the treaty payment of such a large amount of money, and the long distance between the two countries, the treaty took effect only on July 11, 1796 when part of the agreed payment was made, and the American slaves, according to Foss, were officially delivered redemption certificates by the Dey of Algiers. For Algiers, the United States continued to be a subordinate nation, whose citizens could be made slaves in the case of breach of treaty. [...]in 1800, in the wake of the Quasi War with France, the United States government ordered for the first time in American naval history the jewel of its naval industry, the George Washington, put under the command of Captain Bainbridge, to enter the Mediterranean. [...]to campaign for the vote of their social inferiors - judged as essentially uninterested in politics - in the manner that the Republicans or Anti-Federalists had proceeded would be undignified and contrary to the natural order of things.

[...]with the rise of literary theories emphasizing reader-response, source-oriented models of translation were questioned and gave place to communicative models that take into account not only the \" sourcelanguage/text\" and the \"receptor-language /text\" but their respective literary/textual systems as well the better to cater to the needs of the target audience. [...]Walter Benjamin writes that \"translation is so far removed from being the sterile equation of two dead languages that of all literary forms it is the one charged with the special mission of watching over the maturing process and the birth pangs of its own\" (Benjamin Walter. 1969:73). The purpose of Shell's book in general, and this chapter, in particular is to show the interaction between language on the one hand and money and thought in Western literature on the other. What Shell calls the inheritance of intellectual property is commonly referred to in literary criticism and literary theory as tradition.

In doing so, Shaler adopts a flexible positionality, the hallmark of orientalist discourse, by stressing the positive aspects of the Barbary legend created around the Regency of Algiers while simultaneously attenuating its fearful aspects in order to make Algiers look a better asset for British capitalist interests than the newly independent Latin American countries. Surprised at a moment when the Algerian fleet was out corsairing, the American commissioners forced the day to sign a more honorable treaty to the United States by annulling the obligation of payment of tribute that had hurt the national pride for nearly two decades. Doctor Shaw's Travels in Barbary and the Levant furnish, in the author's opinion, the only safe guide to the investigation of the geography, natural history, and antiquities of the Kingdom of Algiers. [...]as the above quote indicates the Orient as text was already so thick a description that Shaler had at his disposal a huge number of orientalist intertexts out of which he could patch up his own representation of the orient. In the final analysis, one could argue that though by the time Shaler officially took his position as Consul General in Algiers in 1815, captivity had ceased to be a physical experience for Americans, but strictly speaking he remains a captive of a compound of ideologies: one of them is the Monroe Doctrine, the other is Orientalism, and the third is American imperial nationalism with an Anglo-Saxon global slant. MacCartney John T., Black Ideologies: An Essay in African-American Political...

The following article investigates the thematic and aesthetic aspects of Ayi Kwei Armah's Fragments (1969), one of the classics in modern African literature in English. More specifically, it explores the transposition of elements from popular Ghanaian culture like the Anansesem (folktales in Akan Language), rituals, myths and other anthropological matter such as cargo cults into the dialogic form of the novel with the aim of reflecting and refracting post-colonial disillusionment and the disintegration of the Ghanaian nation. Taking our bearings from an interdisciplinary approach, it argues that Fragments is marked by a high degree of linguistic and cultural hybridity arising from its polemical invocation of both African and Western forms and themes. [PUBLICATION ABSTRACT]