Issues of Difference in Contemporary Caribbean Feminism

1998 ◽  
Vol 59 (1) ◽  
pp. 74-85 ◽  
Author(s):  
Rawwida Baksh-Soodeen

This paper interrogates Caribbean feminist theory and activism in relation to the Euro-American experience and to challenges emerging from the Third World discourse. The author argues from the standpoint position that second wave Caribbean feminism has been largely Afro-centric and simultaneously interlocked with processes of independence and national identity struggles. She suggests that there is a need for the movement to reflect the experiences of women of other ethnic groups in the region. In this regard, in Trinidad and Tobago the Indo-Caribbean voice has been emerging and broadening the feminist base. In more recent years also the divisions between feminist and non-feminist groups are subsiding, strengthening the ultimate capacity of this movement for change in the region.

Afrika Focus ◽  
2001 ◽  
Vol 17 (1-2) ◽  
Author(s):  
Trudo Dejonghe

The contemporary world sportsystem is developed through globalisation with its homogenisation and heterogenisation processes. The result of these opposite forces is the division of the world in 6 classes. Sub-Sahara Africa underwent, with the exception of South- Africa, Namibia and Zimbabwe, a total and passive acceptance of the western (British) modern sports. The place of that part of Africa is analogue to and correlates with its place in Wallerstein's world- system periphery. The introduction of modern sports is associated with the spatial diffusion of the 19th century British hegemonic cultural imperialism. The purpose of this policy was a transformation of the traditional society into a modern functional world-culture and the incorporation of that part of the world in the world-system.The anti-western feelings after the independence resulted in a political Pan-Africanism. However, sport and more specific soccer, a typical product of the western domination, has not been rejected. On the contrary, local politicians used it to create a national identity. The strong link between soccer and soil resulted in a strong form of topophily. This connection was transformed into sportnationalism and created in the, through artificial borders developed, nations a unity and a national pride. The outcome of sport games was used to demonstrate the successes in politics and economics. The absence of any political platform on which the Third World had a strong voice brought about that the international sport scene, such as the FIFA, was used for the unification of the Third World against the former colonial powers. Nowadays, the globalisation processes result in an increasing labour migration of African football players to the rich core competitions in Europe. This form of migration can be classified as another form of "cash crop" or in this case "foot drain.. " "As Roman imperialism laid the foundation of modern civilisation and led wild barbarians of these islands (Britain) along the path of progress, so in Africa today we are repaying the debt, and bringing to the dark places of the earth — the abode of barbarism and cruelty — the torch of culture and progress... we hold these countries because it is the genius of our race to colonise, to trade and to govern "(quote by the English educationist Sir Frederick Lugard (1858-1954) in Mandell, 1986: p.102).Key Words: foot drain, globalisation, labour migration, national identity, soccer, sport nationalism, world sport-system. 


Author(s):  
Waïl S. Hassan

If Orientalism is a discourse of Western mastery over the “Orient,” as Edward Said argued, what happens when it “travels” to another part of the imperialized world? What are the contours of Brazilian Orientalism? If not driven by imperial interests, what are its ideological investments? This article focuses on the representation of Morocco and Islam in O Clone, a specimen of the highly popular genre of the telenovela that began to air on Brazilian television three weeks after the terrorist attacks of September 11, 2001. O Clone depicts Morocco as both a locus of otherness (different religion, strange customs, and sexual mores) and solidarity (another part of the Third World), a repository of authentic spirituality but anti-modern and tradition-bound. This paradoxical construction of national identity reveals the tertiary structure of Brazilian Orientalism, in which the East/West divide of classic Orientalism is triangulated in its “southern” variety.


IEE Review ◽  
1989 ◽  
Vol 35 (3) ◽  
pp. 101
Author(s):  
Mohan Munasinghe

1989 ◽  
Vol 28 (04) ◽  
pp. 270-272 ◽  
Author(s):  
O. Rienhoff

Abstract:The state of the art is summarized showing many efforts but only few results which can serve as demonstration examples for developing countries. Education in health informatics in developing countries is still mainly dealing with the type of health informatics known from the industrialized world. Educational tools or curricula geared to the matter of development are rarely to be found. Some WHO activities suggest that it is time for a collaboration network to derive tools and curricula within the next decade.


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