An Outline of a Revisionist Theory of Modernity

2005 ◽  
Vol 46 (3) ◽  
pp. 497-526 ◽  
Author(s):  
Sudipta Kaviraj

Modernization, contrary to the common assumption of most writings in the field, does not follow a uniform path. The diversity of the historical experiences in the Third World countries imposes a severe revision of the theory. The case of India is taken as a good example. It helps the author to declare that there are two theorical lines which must be at the same time divided and connected. The first is functionalist, the second sequentiel, including contradictions and break thoughts. A last section is devoted to the necessity of reflexivity.

1975 ◽  
Vol 10 (1) ◽  
pp. 70-89 ◽  
Author(s):  
John T. Deiner

ON 11 MAY 1974 FATHER MUGICA, A LEADING SPOKESMAN OF THE Movement of Priests for the Third World (MPTW) and a pro- Peronist, was machine-gunned to death as he left his church in a working-class neighbourhood after celebrating mass. Once again the Catholic Church in Argentina called for peace and understanding as the proper path for Argentines, and the MPTW issued a long statement condemning the use of violence. Nevertheless, the common pleas by the two factions of the Church in Argentina have had little visible effect in stopping the violence through which Argentina is now suffering. In order to understand how the political and doctrinal differences from within the Church in Argentina have influenced in the past and will continue to influence the political developments in Argentina it is first necessary to look at the background of the problem.


Author(s):  
V.Yu. Darenskiy

The article deals with the concepts of the “Great Eastern Idea” (“the idea of the Great East”) and “posteconomism” in the prognostics of A.S. Panarin. The article shows the actualization of these concepts in the modern historical context and the need for their further theoretical development. Some theoretical justifications of these concepts are proposed. The Western project of a “unipolar” world presupposes the inadmissibility of recreating an independent civilizational space of Eurasia, which would somehow stand out from the common swamp of the “third world”. The main problem of global development, according to the author, is whether non-Western civilizations will be able to use their enormous human resources through the mobilization of their cultural traditions.


1985 ◽  
Vol 1 (2) ◽  
pp. 179-204 ◽  
Author(s):  
Ross Kidd

The years since independence have seen a remarkable range of work in experimental forms of theatre in the nations of Africa – ‘experimental’, that is, in their shared rejection of the imposed colonial heritage of westernized forms, and the common attempt to revitalize indigenous cultural traditions while making them relevant to present and future development priorities. Ross Kidd, who has worked and written widely in this field, here provides a case study of just one ‘Theatre for Development’ workshop, held in a small Zimbabwe village in August 1983. A member of the secretariat of the International Popular Theatre Alliance. Ross Kidd is also an advisory editor of NTQ, and will be contributing a full survey of the range of popular theatre activity in the Third World to a forthcoming issue.


1990 ◽  
Vol 84 (1) ◽  
pp. 69-91 ◽  
Author(s):  
G. Hossein Razi

The significance of legitimacy to regime maintenance has been much neglected in recent investigations of the Third World, particularly by behavioralists and rational choice theorists. I define legitimacy, discuss factors that may have contributed to this neglect, and explore the significance of nationalism and religion as major sources of legitimacy in the Middle East. Both a misunderstanding of the role of higher values and rationality in individuals' relationship to social systems and a faulty projection applied to the mainsprings of behavior in other cultures have distorted the perceptions of a number of Western analysts. The relationship between religion and nationalism is complex. Contrary to the common assumption in the West, Islam in general has generated fairly sophisticated constitutional theories. Islamic fundamentalism in particular has been a major source of innovation and adaptation—as well as of spiritual gratification—for the Muslim masses.


Literator ◽  
1986 ◽  
Vol 7 (2) ◽  
pp. 85-99
Author(s):  
R. Pach

Although France is one of the most centralized countries in Europe, its apparent unity must not conceal that it is made up of many linguistic groups, and that French has only in recent years succeeded in becoming the common language of all the French. The situation of each one of the seven non-official languages of France is at first examined. The problem is then situated in its historical context, with the emphasis falling on why and how the French state tried to destroy them. Although the monarchy did not go much further than to impose French as the language of the administration, the revolutionary period was the beginning of a deliberate attempt to substitute French for the regional languages even in informal and oral usage. This was really made possible when education became compulsory: the school system was then the means of spreading French throughout the country. Nowadays the unity of France is no longer at stake, but its very identity is being threatened by the demographic weight, on French soil, of the immigrants from the Third-World.


Author(s):  
It-Koon Tan ◽  
Edward Jacob

This paper reviews the current status of quality assurance in clinical biochemistry laboratories in Third World countries, particularly the developments in Singapore which in some respects are very similar to those of other developing countries. Some of the common problems are highlighted and recommendations for improvement proposed.


2018 ◽  
Vol 15 (1) ◽  
pp. 19-41
Author(s):  
Abdul Hamid

Abstract The 21st century is a triumph for the era of globalization. An era that tries to make the world, especially the world incorporated in the third world category (developed) like Indonesia to carefully and firmly address all the effects it produces. Globalization is, in essence, a process of generating ideas, then offered to be followed by other nations that eventually arrive at a common point of agreement and serve as a common ground for nations around the world. Globalization as well as nationalism is a concept of a pluralistic. Substantively also contains a contradictory spirit. Nationalism with the spirit of exclusiveness desires loyalty to the nation and state. Nationalism, in any way, tried to convince a nation that felt the same ground, breathed the same air, and drank water from the same source, that is, Bumi Indonesia. To love the homeland that gives the source of life as a gift of Allah SWT. So that every form of natural produce should be utilized as well as possible for the common welfare as a nation. In the process, Indonesia tries to shed tribal, religious, racial and linguistic identity for a cooperation to achieve prosperity. While Islam is one of the religions that desires the unity and unity among human beings. Encourage his people to love and work for the inhabited country. Abstrak Abad 21 merupakan masa kejayaan bagi era globalisasi. Sebuah era yang mencoba  menjadikan  dunia,  khususnya  dunia  yang  tergabung  dalam  kategori dunia ketiga (berkembang) seperti Indonesia untuk secara cermat dan tegas menyikapi segala efek yang ditimbulkannya. Globalisasi pada hakikatnya adalah suatu proses dari gagasan yang dimunculkan, kemudian ditawarkan untuk diikuti oleh bangsa lain yang akhirnya sampai pada suatu titik kesepakatan bersama dan menjadi pedoman bersama bagi bangsa-bangsa di seluruh dunia. Globalisasi  sebagaimana   juga  nasionalisme adalah   sebuah   konsep berwajah majemuk. Secara substansif juga mengandung semangat yang bertolak belakang. Nasionalisme dengan semangat eksklusifisme menghendaki kesetiaan kepada bangsa dan negara. Nasionalisme, dalam rupa apapun sejatinya mencoba meyakinkan bangsa yang merasa berpijak pada bumi yang sama, menghirup udara yang sama, juga meneguk air dari sumber yang sama, yakni Bumi Indonesia. Untuk mencintai tanah airnya yang memberikan sumber kehidupan sebagai anugerah Allah SWT. Sehingga setiap wujud hasil alam harus dimanfaatkan dengan sebaik-baiknya untuk kesejahteraan bersama sebagai suatu bangsa. Dalam prosesnya, Indonesia mencoba menanggalkan identitas kesukuan, agama, ras maupun bahasa demi sebuah kerjasama mencapai kesejahteraan. Sementara  Islam  adalah  salah  satu  agama  yang  sangat  menghendaki adanya  persatuan  dan  kesatuan  antar  umat  manusia.  Menganjurkan umatnya untuk mencintai dan bekerja untuk negeri yang didiami. Kata Kunci:


Author(s):  
Jocelyn Olcott

This chapter centers on US feminists’ objections to the fact that a man, Mexican Attorney General Pedro Ojeda Paullada, presided over the IWY intergovernmental conference. Those more familiar with UN protocols pointed to the common practice of having the head of the host country’s delegation preside over thematic conferences, and many participants from around the world applauded the idea that men also should be concerned about women’s status. Those objecting to Ojeda Paullada’s presidency coalesced into the self-styled Feminist Caucus. The episode raised issues about which strands of feminism enjoyed legitimacy in different contexts and whether women needed separate spaces to deliberate without involvement by men.


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