Abstract
The Heraclitean aphorism that one can never step into the same river twice, because other waters are always flowing, dates back two and a half millennia and it is both a truism of Western philosophical commentary on humanity’s perception of the natural world and a commonplace of everyday experience. Returning to the scene of our childhood, we visit another place because of its metamorphosis through time. Buildings may have been demolished, arable land may now be used for grazing, neighbours may have moved away, but even when physical changes are minimal or indiscernible, the epistemological landscape has altered. On a macro-political level, seismic changes such as the French and Russian Revolutions, the collapse of Communism in Eastern Europe and the Arab Spring effect major transformations in the identities of nations, but seemingly more settled societies are also subject to the dynamics of the ever-flowing river. Switzerland is a land of traffic jams and multicultural encounters as well as cuckoo clocks, alpenhorns and chocolate. The alpine snow remains, but climate change means that it falls differently from year to year, from minute to minute, and again the epistemological landscape alters along with the physical. Everything is in flux and the identity of places is constantly in motion. So it goes without saying that the Heraclitean aphorism holds true? Except that in post-Enlightenment Western thinking there is a contrary impulse which has tried to transfix place as static and unchanging, an impulse which gathered force and was prevalent during the centuries when Western European empires were expanding and flourishing. Despite the proliferation of cross-cultural encounters that occurred as a consequence of the hitherto unparalleled movements that occurred during this era of exploration, trade, conquest and missionary activity, imperialist practices and more recently neo-colonial forms of globalization have habitually promoted fixed conceptions of place, while redrawing borders, dispossessing peoples and despoiling landscapes for commercial gain.
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Notes
- 1.
Edward Said also uses the phrase for the title of his autobiographical memoir of his early Egyptian upbringing (Said 1999), but this was not a primary point of departure for the present study.
- 2.
Land Rights for Australian Aboriginals were not finally secured until the Mabo Case (1982–92). Eddie (Koiki) Mabo was a Torres Strait Islander who mounted a legal challenge to the notion of terra nullius. In 1982, along with four other people from Mer (Murray Island), he instituted legal proceedings against the Queensland government to secure ownership of their ancestral island. After a ten-year struggle the High Court of Australia ruled in their favour. For Mabo himself it was a posthumous victory, since he had died five months before, but the case established the principle of Native title.
- 3.
See Chapter 2, footnote 3 for fuller details.
- 4.
Cf. the opening of Chapter 5 below.
- 5.
The novel is partly inspired by the palaeontologist Charles Sternberg’s expeditions to find dinosaur bones in the Red Deer Valley just a few years earlier, of which Sternberg gives an account in his 1917 book, Hunting Dinosaurs in the Bad Lands of the Red Deer River, Alberta, Canada. Dawe’s field notes make a precise reference to Sternberg’s discovery of a Trachodon, a duck-billed dinosaur on 13 August 1912 (Kroetsch 1975, p. 59). This confirms Kroetsch’s familiarity with Hunting Dinosaurs, in which Sternberg refers to his expedition’s finding the skeleton of a Trachodon on the same date (Sternberg 1985, p. 41). Immediately before this, Dawe refers to the findings of Sternberg and his contemporary Barnum Brown (Kroetsch 1975, p. 58) in an apparent spirit of competitiveness.
- 6.
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Thieme, J. (2016). Introduction: Exploring Space, Excavating Place. In: Postcolonial Literary Geographies. Palgrave Macmillan, London. https://doi.org/10.1057/978-1-137-45687-8_1
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DOI: https://doi.org/10.1057/978-1-137-45687-8_1
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