José María Arguedas and Early 21st Century Cultural and Political Theories

2019 ◽  
Author(s):  
Tara Daly ◽  
Irina Feldman
Keyword(s):  
21St Century ◽  
Cultural Practices ◽  
Cultural Theory ◽  
Oral Traditions ◽  
Jose Maria Arguedas ◽  
Early 21St Century ◽  
Research Areas ◽  
Political Theories ◽  
The Impact ◽  
The Early 21St Century

José María Arguedas (born in Andahuaylas, Peru, in 1911; died in Lima, Peru, in 1969) was an important novelist, ethnographer, cultural advocate, and teacher. In the first two decades of the 21st century, the cultural and political depth of his work has been brought to further light through emergent research areas. Scholars now situate Arguedas’s work under the broader umbrellas of cultural and political theories. In the realm of political philosophy, Arguedas was influenced by the Marxist legacies of 1920s and 1960s Peru, and by such thinkers and activists as José Carlos Mariátegui and Hugo Blanco. Arguedas’s politics, and particularly his challenges to 1960s developmental discourse, anticipates some of the ideas behind the principle of “buen vivir / vivir bien,” a concept developed from indigenous worldviews that has been incorporated into the new Bolivian and Ecuadorian constitutions in the first decade of the 21st century. Arguedas’s insights into the possibilities of dialogue and collaboration between national politics and indigenous cosmologies prove relevant for the Andean contexts of the early 21st century. His potential contributions to ecocriticism, particularly via the intimate connection his novels express toward the natural environment, are also being recognized. In the realm of cultural theory and history, new studies on traditional modes of expression in Peru, such as music, dance, and performance, look back on Arguedas and his pioneer appreciation and preservation of oral traditions as well as his prescience around the impact of migration on the same. The early-21st-century adaptations of his works and ideas into plays or film for children attest to the cultural education that his work continues to promote. Arguedas was recognized in his lifetime as a brilliant teacher, and he personally conceived of teaching and cultural advocacy as one of his main cultural practices. His multifaceted teaching missions—to bring the Andean cultures to the attention of the elites, and to offer the indigenous students access to the necessary tools to navigate the landscape of national modernity—have been vigorously carried out after his death by cultural promoters, artists, and cultural critics with the same idea in mind: to exercise pedagogy to further emancipation. This article reviews both the scholarship on Arguedas and early-21st-century literary, philosophical, anthropological, and historical scholarship on the Andean world inspired by his ideas, as well as artistic productions in the Andean countries in the first two decades of the 21st century, which revisit Arguedas’s oeuvre and give it renewed relevance for the new century.

Information and Competition

2011 ◽  
pp. 20-33 ◽  
Author(s):  
F. Warren McFarlan
Keyword(s):  
21St Century ◽  
New Technologies ◽  
Operational Reliability ◽  
Early 21St Century ◽  
Old Economy ◽  
The Impact ◽  
First Mover ◽  
The Early 21St Century

This chapter focuses on the new face of IT-enabled competitiveness in the early 21st century.  It notes that the impact is global with the art of the possible for old-economy firms dramatically changing with a heavy focus on application links external to the firm.  First mover vs. fast follower with new technologies is an important issue for firms to address (first is not always best).  Finally, it addresses the importance of operational reliability.

The Swahili Civilization in Eastern Africa

2020 ◽  
Author(s):  
Elgidius B. Ichumbaki ◽  
Edward Pollard
Keyword(s):  
Material Culture ◽  
Iron Age ◽  
21St Century ◽  
Sub Saharan Africa ◽  
Oral Traditions ◽  
Eastern Africa ◽  
Forthcoming Article ◽  
Early 21St Century ◽  
The North ◽  
The Early 21St Century

This is an advance summary of a forthcoming article in the Oxford Research Encyclopedia of Anthropology. Please check back later for the full article. Urbanization and globalization, happening in Africa in the early 21st century, have deep foundations in the continent’s history. In Sub-Saharan Africa, for example, theories on the origin of urbanization developed through the 20th century from a more external origin emphasis, with little recognition of a greater part played by local people. The producers of these cultures engaged in activities shaped by environment, and socio-cultural, political, and economic connections. For instance, in eastern Africa, Iron Age people became united by language and religion, and exploited the coast and sea during the Medieval period to trade with inland Africa, southern Asia, and Europe, producing what has become popularly known as the Swahili Civilization. This civilization along the coast of eastern Africa is marked by material culture of iron working, production of cloth, pottery, beads, and glass, as well as monumental constructions that range from mosques and tombs to palaces. A maritime trade assisted by seasonally reversing monsoon winds exported gold, slaves, animal skins, ivory, and mangroves from eastern Africa, and imported beads, porcelain, and silks. The evidence that marks the Swahili Civilization is spread over an area that extends about three thousand kilometres from Mogadishu (Somalia) in the north to Chibuene (Mozambique) in the South. The Swahili Civilization also includes the islands of Unguja (Zanzibar), Pemba, Mafia, Comoros, and northern Madagascar. The Swahili coast includes UNESCO World Heritage Sites of Lamu Old Town, Zanzibar Stone Town, Ruins of Kilwa Kisiwani and Songo Mnara, and Ilha de Mozambique Island. The civilization continues in the early 21st century with oral traditions and maritime technology that are a testimony to coastal Swahili culture continuing through eastern Africa’s social and economic challenges.

Poverty and Resilience in Mexico

2020 ◽  
Author(s):  
Mercedes González de la Rocha
Keyword(s):  
Conceptual Framework ◽  
Latin American ◽  
21St Century ◽  
Early 21St Century ◽  
Critical Engagement ◽  
The Poor ◽  
American Research ◽  
The Impact ◽  
The Early 21St Century

Resilience has become the dominant conceptual framework through which the changing lives of the poor are understood. Across the disciplines, resilience is taken to be an analytic measure of the capacity to resist, adapt, and transform itself in the impact of a given disturbance or crisis. Critical engagement with the concept and associated literature, however, shows this framework to be neither original nor competent in providing the heuristic tools for a comprehensive and empirical understanding of poverty, vulnerability, and adaptability or responsiveness. Older, socio-anthropological approaches emerging out of Latin American research from the 1970s to the early 21st century mark an important if unacknowledged precedent of resilience scholarship, while demonstrating the potential weaknesses of a conceptual framework that privileges constant capacity and flexible stability at the expense of disadvantage, damage, and irreparable loss.

Buddhism in Southeast Asia

Buddhism ◽  
2010 ◽  
Author(s):  
Anne Blackburn ◽  
Thomas Patton
Keyword(s):  
Southeast Asia ◽  
21St Century ◽  
Cultural Practices ◽  
Southeast Asian ◽  
Mahayana Buddhism ◽  
Early 21St Century ◽  
The North ◽  
Political Borders ◽  
Mahāyāna Buddhism ◽  
The Impact

The regional (for example, South, Southeast, and East Asia) and national (for example, Myanmar [Burma], Thailand) designations in use in the early 21st century are of recent vintage and may obscure our understanding of Buddhist histories in the region. There was and is considerable circulation of persons, objects, texts, and ideas across these boundaries. These crossed marine divides, political borders, and linguistic communities. Southeast Asian Buddhist communities shaped and were shaped by religious and other cultural practices beyond the region. Buddhism in early 21st-century Southeast Asia is often described as Theravada Buddhism, in contrast to Mahayana Buddhism found farther to the north and east. However, historical and early-21st-century Southeast Asian communities reveal the impact of forms of Buddhism from several parts of the Buddhist world. Elements associated with both Theravada and Mahayana Buddhism are found in the region. Moreover, Buddhists in Southeast Asia often identified themselves through other terms of association, and it is sometimes anachronistic to use Theravada and Mahayana Buddhism as key analytical categories.

Outlining a grammaticalization path for the Spanish formula en plan (de): A contribution to crosslinguistic pragmatics

Linguistics ◽  
2020 ◽  
Vol 58 (6) ◽  
pp. 1543-1579
Author(s):  
Paula Rodríguez-Abruñeiras
Keyword(s):  
Nineteenth Century ◽  
21St Century ◽  
Discourse Markers ◽  
Contrastive Analysis ◽  
Discourse Marker ◽  
Early 21St Century ◽  
Diachronic Study ◽  
Diachronic Development ◽  
The Early 21St Century

AbstractThis article discusses the diachronic development of the Spanish multifunctional formula en plan (with its variant en plan de, literally ‘in plan (of)’ but usually equivalent to English like). The article has two main aims: firstly, to describe the changes that the formula has undergone since its earliest occurrences as a marker in the nineteenth century up to the early 21st century. The diachronic study evinces a process of grammaticalization in three steps: from noun to clause adverbial and then to discourse marker. Secondly, to conduct a contrastive analysis between en plan (de) and the English markers like and kind of/kinda so as to shed new light on the potential existence of a universal pathway of grammaticalization in the emergence of discourse markers.

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