Map of Taza on Community, to survive, had then to change its terms (107). What Williams means by that last sentence, as other earlier remarks in the chapter make clear, is that community can now only exist as the coalition, the solidarity, of the oppressed in opposition to their masters. Though 1 accept Williams’s picture of the evils of the capitalist system in England, it is Williams, Heidegger, and Others 5 still reasonable to ask why a sm aIl village where everyone accepts class distinctions, goes to the same church, takes care of the sick and the poor, lives by the same laws, and accepts the same social conventions, inequitable though they may be, should be denied the name community, even though we might call it a bad one. Williams would probably respond by asking, What true sharing, or having in corn mon, or mutuality, or neighborliness, or kindness can there be between the rich landlord and the tenant farmers he rack-rents and oppresses? Only a small group of families living in the same place in a more or less classless society, or a society in which class distinctions are minimized, can justifiably be called a community.3 Little or no countenance is given by Williams to the idea that a novel may be an imaginary world, a counter world, a heterotopia with its own somewhat idiosyncratic laws and features. Such a heterotopia is made, no doubt, by a transformation into words of the real world as the author saw it. This transformation is brought about through the performative felicity of fictive language. Map of Taza 2016.
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