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This paper does a critical reading of Beyond the Horizon and The Housemaid and observes that the author, Amma Darko, seeks primarily to challenge prevailing and traditional views of motherhood held by African societies; i.e. motherhood and its associated activities such as caring, training and disciplining. Amma Darko sharply condemns this view and calls for a critical analysis of the nature of motherhood, especially in contemporary times. Agreeing with Amma Darko and taking issues raised by her even a little further, with snippets from the books, the paper brings to the fore the fact that the prevailing and traditional views of motherhood have inherent conflict with reality. That is to say, these views are carelessly assumed as problem-free. Within this context, we also critically bring into discussion the running theme of exploiting the exploiter in the two books within the framework of gender studies and queer theory. We also generally question the fixed categories of paradigms generated by normative ideology and conclude with the realisation that almost all mothers (and, for that matter, exhibition of womanhood) in these novels failed because of the wrong choices they made, which were basically and largely fuelled by challenging economic conditions.
Both the seat of the German government and the capitol of queer German culture, Berlin has been that spatial nexus of politics, sexuality and gender, work and leisure that has enabled the development of multifarious sexual and gender identities. This has caused celebration and consternation among Germans and foreigners alike. Contemporary studies of urban homosexual space cite an erosion of its 'authenticity' when cities market homosexual space in order to attract tourists. My literary analysis shows that Berlin's homosexual male culture and space had already been subject to commoditisation in the Weimar period (1918-1933), when Berliners discovered marketing potential in the French slight la vice allemand [the German vice] - male homosexuality. This article's examination of Weimar Berlin's spatial binary as 'sexy space' and 'sexualised place' in literature by Klaus Mann and Curt Moreck engages with current debates in leisure studies on the gendering and sexing of geography and leisure. Central to this re-evaluation of leisure and tourism in Weimar Berlin is my discussion of flanerie: the figure of the flaneuse indicates that flanerie was not the lone dominion of heterosexual men. In the context of urban leisure and male homosexuality, I argue that Weimar Berlin consistently and successfully negotiated its dual function of sexy space (allowing self-fashioning for homosexual men in Berlin) and sexualised place (voyeurism and sexual exploration for Berlin's newcomers and tourists).