Colonial Oppression, Gender, and Women in the Irish Diaspora

2009 ◽  
Vol 22 (2) ◽  
pp. 269-289
Author(s):  
POLLY RADOSH
Keyword(s):  
Colonial Oppression

Ilya Fondaminsky and the Spiritual Awakening of Asia

2019 ◽  
Vol 29 ◽  
pp. 139-147
Author(s):  
Matthew Franklin Cooper
Keyword(s):  
Spiritual Awakening ◽  
Orthodox Church ◽  
Colonial Oppression

The article tells about the life and the heritage of a significant person in Russian emigration, I.I. Fondaminsky. Being Jewish by birth, Fondaminsky became close to Slavophilism and Eurasianism. Shortly before his death, he was converted to Orthodoxy and was recognized as a saint of the Orthodox Church of Constantinople. Fondaminsky tried to reconcile leftist, Christian and monarchist ideas in his works. Another important aspect of his work was the expectation of an “awakening of the East” resulting then in the liberation of the East from spiritual and colonial oppression.

An Indigenous Māori Perspective of Rangatahi Personhood

2020 ◽  
Author(s):  
Adreanne Ormond ◽  
Joanna Kidman ◽  
Huia Tomlins-Jahnke
Keyword(s):  
New Zealand ◽  
Multiple Realities ◽  
The Future ◽  
Spatial Dimensions ◽  
Temporal And Spatial ◽  
And Gender ◽  
Colonial Oppression ◽  
Ancestral Landscape

Personhood is complex and characterized by what Avery Gordon describes as an abundant contradictory subjectivity, apportioned by power, race, class, and gender and suspended in temporal and spatial dimensions of the forgotten past, fragmented present, and possible and impossible imagination of the future. Drawing on Gordon’s interpretation, we explore how personhood for young Māori from the nation of Rongomaiwāhine of Aotearoa New Zealand is shaped by a subjectivity informed by a Māori ontological relationality. This discussion is based on research conducted in the Māori community by Māori researchers. They used cultural ontology to engage with the sociohistorical realities of Māori cultural providence and poverty, and colonial oppression and Indigenous resilience. From these complex and multiple realities this essay will explore how young Māori render meaning from their ancestral landscape, community, and the wider world in ways that shape their particular personhood.

Reflections from the Margins: Complexities, Transitions and Developmental Challenges - The Case of the Eastern Cape Province, South Africa

2021 ◽  
Keyword(s):  
Citizen Participation ◽  
Historical Analysis ◽  
The State ◽  
Eastern Cape ◽  
The People ◽  
Role Of The State ◽  
Leadership Accountability ◽  
Multiple Challenges ◽  
Colonial Oppression

Since the dawn of colonialism in Southern Africa, the province of the Eastern Cape emerged as the cradle of African resistance against colonial oppression. A closer look at the province reveals opportunities for progress and ultimate resurgence of economic and social development, yet conflated by a myriad of challenges. This book brings together different perspectives and realities of the post-apartheid Eastern Cape to provide an in-depth exploration of the developmental dilemmas that the province faces. This book provides insightful reflections on development and its sustainability some 25 years since democracy, and specifically focuses on sociological and demographic realities in the areas of migration and its impact on families. The book further grapples with the role of the state in developing culture and heritage in the province, pointing to fundamental and multiple challenges of deprivation, unemployment and subsequent community resilience in a variety of sectors including health and education. While it provides a historical analysis of contextual issues facing the province, the book also highlights the agency of the people of the Eastern Cape in confronting challenges in leadership, accountability, citizen participation and service provision. The book will be useful for development scholars and practitioners who are interested in understanding the state of the province, and similar settings, and the degree to which it has emerged from the shadows of its colonial and apartheid legacies.

African and Black Diaspora as Curriculum

2021 ◽  
Author(s):  
Horace R. Hall
Keyword(s):  
African Diaspora ◽  
Slave Trade ◽  
Involuntary Movement ◽  
The United States ◽  
Religious Studies ◽  
Black Diaspora ◽  
African Black ◽  
Racist Ideology ◽  
The Caribbean ◽  
Colonial Oppression

The African diaspora, also referred to as the African Black diaspora, is the voluntary and involuntary movement of Africans and their descendants to various parts of the world. Even though voluntary widespread African diasporas occurred during precolonizing periods, the Arabic slave trade (7th to 18th centuries) and the transatlantic slave trade (16th to 19th centuries) are largely recognized as phases of involuntary movement with an estimated combined 30 million Africans dispersed across the African continent and globally. Today, the largest populations of people descended from Africans forcibly removed from Africa reside in Brazil, the Caribbean, and the United States, with millions more in other countries. Such vast movement of a people across time and space has meant that those who are part of the African diaspora have suffered similar problems and disadvantages. The legacy of slavery, especially in relation to racism and colonialism, has garnered attention across the scholarly disciplines of history, ethnic, cultural, and religious studies. Likewise, African and Black diasporan responses to colonial oppression have manifested in multiple curricula in literature, music, philosophy, politics, civilization, customs, and so forth, designed for and by African diasporans in their efforts to unite all people of African descent, building on their cultural identity and resisting racist ideology and colonial rule.

scholarly journals EDUCATIONAL ACTIVITIES OF TATAR INTELLECTUALS IN KAZAKH SOCIETY IN THE EARLY 20TH CENTURY

2020 ◽  
Vol 66 (3) ◽  
Author(s):  
S. Sarkulova ◽  
◽  
S. Kaldybayeva ◽  
Keyword(s):  
20Th Century ◽  
Political Freedom ◽  
Early 20Th Century ◽  
Special Role ◽  
Public Attention ◽  
Educational Activities ◽  
The People ◽  
Publishing Houses ◽  
Colonial Oppression ◽  
Periodical Publishing

At the beginning of the century, educated, open-minded and patriotic representatives of the intelligents of the Turkic people paid special attention to the spiritual heritage of the people and focused all their efforts on strengthening the sphere of education. The Tatar intelligents has a special role and place in this direction. The Tatar intelligents tried to draw public attention to the needs not only of its people, but also with other fraternal, Turkic-Muslim peoples with whom it had established close ties. These efforts are clearly reflected in the Tatar periodical publishing. The Tatar intelligents saw the periodic printing as one way to lift the spirit of the people away from colonial oppression. Indeed, the periodic seal was the last hope and support for many Turkic-Muslim peoples deprived of their land and political freedom. At the same time, it is possible to commend the educational activities of the Tatar intelligents in the formation of the Kazakh intelligents in the field of education and in the works of publishing houses.

scholarly journals Indigenous Lessons about Sustainability Are Not Just for “All Humanity”

2018 ◽  
pp. 149-179 ◽  
Author(s):  
Kyle Whyte ◽  
Chris Caldwell ◽  
Marie Schaefer
Keyword(s):  
Sustainable Development ◽  
New Zealand ◽  
Indigenous Peoples ◽  
Self Determination ◽  
The Sustainable Development ◽  
Indigenous Planning ◽  
The Face ◽  
Colonial Oppression ◽  
Planning Concepts ◽  
The U.S

Indigenous peoples are widely recognized as holding insights or lessons about how the rest of humanity can live sustainably or resiliently. Yet it is rarely acknowledged in many literatures that for Indigenous peoples living in the context of settler states such as the U.S. or New Zealand, our own efforts to sustain our peoples rest heavily on our capacities to resist settler colonial oppression. Indigenous planning refers to a set of concepts and practices through which many Indigenous peoples reflect critically on sustainability to derive lessons about what actions reinforce Indigenous self-determination and resist settler colonial oppression. The work of the Sustainable Development Institute of the College of Menominee Nation (SDI) is one case of Indigenous planning. In the context of SDI, we discuss Indigenous planning as a process of interpreting lessons from our own pasts and making practical plans for staging our own futures. If there are such things as Indigenous sustainability lessons for Indigenous peoples, they must be reliable planning concepts and processes we can use to support our continuance in the face of ongoing settler colonial oppression.

Fela Anikulapo-Kuti

Music ◽  
2021 ◽  
Author(s):  
Alaba Ilesanmi
Keyword(s):  
United States ◽  
Los Angeles ◽  
Social Issues ◽  
The United States ◽  
School Principal ◽  
Military Government ◽  
Ogun State ◽  
Pan African ◽  
British Colony ◽  
Colonial Oppression

An astute dissident activist, political force, and iconoclast, Fela Anikulapo-Kuti (b. 1938–d. 1997), popularly called Fela, was a legendary and innovative composer, arranger, bandleader, Pan-Africanist, and the father of the genre known as Afrobeat. He used his music as a weapon against injustice and for derision and ridicule of politicians and politics. He was born Olúfelá Olúségun Olúdòtun Ransome-Kuti, on 15 October 1938, in Abeokuta, the present-day capital of Ogun State in Nigeria (then a British colony), into an upper-middle-class family. He later replaced Ransome-Kuti with Anikulapo-Kuti, Aníkúlápó meaning “the one who holds death in their pouch.” His father, Reverend Israel Oludotun Ransome-Kuti, was an Anglican clergyman and school principal, and his mother, Chief Funmilayo Ransome-Kuti (FRK) was a nationalist feminist. She was Fela’s primary ideological influence. Fela’s musical seeds were sown by his father, who was an accomplished composer. Fela furthered his artistic exploration with the Cool Cats, Victor Olaiya’s highlife band. He later studied music at the Trinity College of Music, London, in 1958, where his primary instrument was the trumpet. He formed a highlife and jazz fusion band, Highlife Rakers (later Koola Lobitos). Upon completing his studies, he moved to Nigeria in 1963, then a recently independent country, to work as a radio producer for the Nigerian Broadcasting Corporation. Fela embarked on new musical explorations and experiments with Koola Lobitos and later named his music Afrobeat. In 1969, Fela traveled to the United States with his band, where they spent ten months in Los Angeles, and Fela was exposed to the works and philosophy of black leaders like Malcolm X. During this time, his mother’s influence blossomed, and his Pan-African ideology began to manifest. Upon returning to Nigeria, his emerging political consciousness drew inspiration from racial discrimination in the United States and colonial oppression in Africa. His lyrical themes shifted to addressing social issues. Name changes further marked his promising Pan-African consciousness. He rechristened his band Fela Ransome-Kuti and Nigeria 70, and later to Fela Ransome-Kuti and Afrika ’70, and Egypt ’80. Fela grew into a full-blown dissident and antagonist, confronting and lambasting the Nigerian military government and politicians. With over two hundred court appearances, he lived on the edge and suffered numerous incarcerations and physical assaults. His Pan-African messages were aimed at liberating Africans from colonial shackles. His music became a voice for the unheard and disenfranchised, and the defender of African society.

Another Colonial History: How Cosmopolitan Was Cavafy's Contemporary Alexandria?

boundary 2 ◽  
2021 ◽  
Vol 48 (2) ◽  
pp. 89-121
Author(s):  
Alexander Kazamias
Keyword(s):  
Cultural History ◽  
Colonial History ◽  
British Colonialism ◽  
Modern Culture ◽  
British Rule ◽  
Colonial Oppression ◽  
The Impact ◽  
New Evidence ◽  
Late Ottoman ◽  
Alternative Reading

This essay provides an alternative reading of modern Alexandria's social and cultural history as a basis for a better contextualization of Cavafy's poetry. It revisits the watershed year 1882, which marks the city's destruction after its bombardment by the British fleet, using new evidence from a little-known diary by the nineteen-year-old Cavafy. It then examines the overlooked context of Alexandria's late Ottoman cosmopolitanism and shows its decisive contribution to the city's modern culture, including Cavafy's own diasporic ethnic group, the Egyptian Greeks. Finally, the argument reassesses some prevalent misconceptions about the impact of British rule in Egypt, including the problematic view that it purportedly enhanced the city's cosmopolitan life. Instead, the article shows that British colonialism sought to constrain Alexandrian cosmopolitanism, whereas Cavafy, and a circle of radical intellectuals around him, actively defended it through nuanced expressions of opposition to the injustices of colonial oppression in Egypt, Cyprus, and Greece.

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