scholarly journals Slave-master Relationship and Post-colonial Translation and Teaching

2017 ◽  
Vol 8 (3) ◽  
pp. 565 ◽  
Author(s):  
Biook Behnam ◽  
Farhad Azimi ◽  
Alireza Baghban Kanani
Keyword(s):  
Power Relation ◽  
The Other ◽  
The West ◽  
Colonial Era ◽  
Post Colonial ◽  
Hegelian Dialectic ◽  
The World ◽  
The Face ◽  
Asymmetrical Power ◽  
Language Literature

Two hundred years after Hegel, his Master-Slave Dialectic theory is still one of the most controversial philosophical theories. Some believe that such a relationship does no longer exist, nor is it acceptable in the face of abolishment of slavery in the world. In this study, it has been tried to form an understanding of the Hegelian Master-Slave Dialectic and bring into light the presence of the Master-Slave relationship in our modern day world. As Crossley (1996) points out, the power relation in Hegelian dialectic philosophy is ever-present in a more subtle manner in the Post-colonial era; one which utilizes an intersubjective relationship, sustaining the other as a subject of action rather than attempting to negate them (p. 147). To establish this kind of power relation, the west has been employing language, literature and translation in a much more effective way than military might to assert her control and dominance, and move the wheels of colonization and an asymmetrical power relation forward.

Decolonising African Cultural Identity in Es’kia Mphahlele’s Chirundu : A literary Appreciation

2020 ◽  
Vol 1 (3) ◽  
pp. 33-45
Author(s):  
Malesela Edward Montle
Keyword(s):  
Cultural Identity ◽  
The Other ◽  
Cultural Hybridity ◽  
African Culture ◽  
The West ◽  
Post Colonial ◽  
African Renaissance ◽  
The World ◽  
Colonial Theory ◽  
The One

Though Africans are striving to re-define and re-construct themselves through re-asserting their eroded African cultural identity, this appears to be a mammoth, almost insurmountable task. It remains a nuanced terrain because, on the one hand, there is material benefit from being bedfellows with the neocolonial forces while on the other hand, there is hardship which is meted out against the proponents of African decolonisation, particularly the quintessential ones. Sanctions are one of the austerity measures which the neo-colonial powers use to suppress those Africans who genuinely want to advance African renaissance. This is the cause of identity crisis among many Africans, and unsavoury marriages of convenience between the West and African nations today. This paper, therefore, seeks to examine the dilemma faced by the essentialist adherents of African culture today and their supposed role in the advancement of Africa as a continent. It uses Chirundu's character in Es'kia Mphahlele's novel of the same name, as a case in point. The argument, in this paper, is grounded on Afrocentricity as a strand of Post-Colonial Theory (with or without a hyphen) with an implied suggestion that the solution to Africa's postcolonial challenges lies in forging cultural hybridity with the nations of the world.

Óscar Romero and the Politics of Sainthood

2011 ◽  
Vol 5 (3) ◽  
pp. 265-291
Author(s):  
Manuel A. Vasquez ◽  
Anna L. Peterson
Keyword(s):  
Human Rights ◽  
Civil War ◽  
El Salvador ◽  
The Other ◽  
Post Colonial ◽  
Holy See ◽  
The Poor ◽  
The Face ◽  
Crisis Of Modernity ◽  
The One

In this article, we explore the debates surrounding the proposed canonization of Archbishop Oscar Romero, an outspoken defender of human rights and the poor during the civil war in El Salvador, who was assassinated in March 1980 by paramilitary death squads while saying Mass. More specifically, we examine the tension between, on the one hand, local and popular understandings of Romero’s life and legacy and, on the other hand, transnational and institutional interpretations. We argue that the reluctance of the Vatican to advance Romero’s canonization process has to do with the need to domesticate and “privatize” his image. This depoliticization of Romero’s work and teachings is a part of a larger agenda of neo-Romanization, an attempt by the Holy See to redeploy a post-colonial and transnational Catholic regime in the face of the crisis of modernity and the advent of postmodern relativism. This redeployment is based on the control of local religious expressions, particularly those that advocate for a more participatory church, which have proliferated with contemporary globalization

scholarly journals China’s Belt and Road Initiative: Will it Make or Mar Development in the Central and West Africa Subregions?

2020 ◽  
Vol 10 (4) ◽  
pp. 19
Author(s):  
William G. Dzekashu ◽  
Julius N. Anyu
Keyword(s):  
Growth Dynamics ◽  
Sustainable Growth ◽  
Agricultural Products ◽  
Belt And Road Initiative ◽  
The West ◽  
Colonial Era ◽  
Post Colonial ◽  
Belt And Road ◽  
The Impact ◽  
Domestic Products

The West, chiefly Europe, left political footmarks in Africa from the Colonial Era, along with varying economic footprints and surviving engagements in the immediate Post-colonial Era. However, the relationships between Africa and her former colonial masters have hardly yielded much to the former following the wave of independence, leading to the perception of failed relationships. This perception of failure to deliver on their undertakings has left Africa with only one option—China. The latter has been addressing some of Africa’s urgent infrastructure needs in return for natural resources and agricultural products. These engagements on the surface appear to be good business, but on further examination seem questionable notably as it relates to debt distress on vulnerable economies. To increase her footprint within the continent, China extended her Belt and Road Initiative (BRI) to most African nations who have signed a memorandum of understanding for future development projects. Though the commitments usually are unspecified, China’s investments have seen rapid growth since the early 2000s, largely owing to the implementation of the BRI. The memoranda have had the potential to strengthen ties with partner nations. The expansion to include Africa in its economic participation in the BRI has left the West questioning China’s motives while reinforcing suspicions about possible future US-China conflict. The impact of BRI on the African continent is quite visible in all the subregions, especially in their improved gross domestic products. A burning question has been whether these partnerships represent win-win relationships for sustainable growth or debt-growth dynamics.

scholarly journals Orwell's "Shooting an Elephant": Reflections on Imperialism and Neoimperialism

IIUC Studies ◽  
1970 ◽  
Vol 3 ◽  
pp. 55-62 ◽  
Author(s):  
Mohammed Sarwar Alam
Keyword(s):  
Short Story ◽  
World History ◽  
George Orwell ◽  
Colonial Era ◽  
Post Colonial ◽  
The World ◽  
Ultimate Objective

Imperialism has been the most powerful force in world history over last four or five centuries. The world has moved from the colonial to post-colonial era or neoimperialism. Throughout the period, the imperialists have changed their grounds and strategies in imperialistic rules. But the ultimate objective has remained the same- to rule and exploit the natives with their multifaceted dominance-technological, economic and military. Through dominance with these, they have been, to a great extent, successful in establishing their racial and cultural superiority. George Orwell is popularly known to be an anti-imperialist writer. This paper, I believe, will lead us to an almost different conclusion. Here, we discover the inevitable dilemma in a disguised imperialist. We discover the seeds of imperialism under the mask of anti-imperialism. In this regard, it studies his revealing short story "Shooting an Elephant". It also humbly approaches to refute Barry Hindess' arguments supporting neoimperialism.   doi: 10.3329/iiucs.v3i0.2664   IIUC STUDIES Vol. - 3, December 2006 (p 5-62)  

scholarly journals Liturgy and non-colonial thinking: Speaking to and about God beyond ideology, religion and identity politics – Towards non-religion and a unbearable freedom in Christ

2021 ◽  
Vol 77 (2) ◽  
Author(s):  
Johann-Albrecht Meylahn
Keyword(s):  
Social Justice ◽  
Identity Politics ◽  
The Other ◽  
Specific Group ◽  
Post Colonial ◽  
The Past ◽  
The Face ◽  
European Colonialism ◽  
Good And Evil ◽  
The Voice

It has been argued that most countries that had been exposed to European colonialism have inherited a Western Christianity thanks to the mission societies from Europe and North America. In such colonial and post-colonial (countries where the political administration is no longer in European hands, but the effects of colonialism are still in place) contexts, together with Western contexts facing the ever-growing impact of migrants coming from the previous colonies, there is a need to reflect on the possibility of what a non-colonial liturgy, rather than a decolonial or postcolonial liturgy, would look like. For many, postcolonial or decolonial liturgies are those that specifically create spaces for the voice of a particular identified other. The other is identified and categorised as a particular voice from the margins, or a specific voice from the borders, or the voices of particular identified previously silenced voices from, for example, the indigenous backyards. A question that this context raises is as follows: Is consciously creating such social justice spaces – that is determined spaces by identifying particular voices that someone or a specific group decides to need to be heard and even making these particular voiceless (previously voiceless) voices central to any worship experience – really that different to the colonial liturgies of the past? To give voice to another voice, is maybe only a change of voice, which certainly has tremendous historical value, but is it truly a transformation? Such a determined ethical space is certainly a step towards greater multiculturalism and can therefore be interpreted as a celebration of greater diversity and inclusivity in the dominant ontology. Yet, this ontology remains policed, either by the state-maintaining police or by the moral (social justice) police.Contribution: In this article, a non-colonial liturgy will be sought that goes beyond the binary of the dominant voice and the voice of the other, as the voice of the other too often becomes the voice of a particular identified and thus determined victim – in other words, beyond the binary of master and slave, perpetrator and victim, good and evil, and justice and injustice, as these binaries hardly ever bring about transformation, but only a change in the face of master and the face of the slave, yet remaining in the same policed ontology.

A Cultural History of Objects in the Modern Age

2021 ◽  
Keyword(s):  
Cultural History ◽  
21St Century ◽  
Global Changes ◽  
New Materials ◽  
The West ◽  
Post Colonial ◽  
Everyday Objects ◽  
Modern Age ◽  
The World ◽  
History Of

A Cultural History of Objects in the Modern Age covers the period 1900 to today, a time marked by massive global changes in production, transportation, and information-sharing in a post-colonial world. New materials and inventions – from plastics to the digital to biotechnology – have created unprecedented scales of disruption, shifting and blurring the categories and meanings of the object. If the 20th Century demonstrated that humans can be treated like things whilst things can become ever more human, where will the 21st Century take us? The 6 volume set of the Cultural History of Objects examines how objects have been created, used, interpreted and set loose in the world over the last 2500 years. Over this time, the West has developed particular attitudes to the material world, at the centre of which is the idea of the object. The themes covered in each volume are objecthood; technology; economic objects; everyday objects; art; architecture; bodily objects; object worlds.

scholarly journals New Legal Realism, Empiricism, and Scientism: The Relative Objectivity of Law and Social Science

2015 ◽  
Vol 28 (2) ◽  
pp. 231-254 ◽  
Author(s):  
ANDREW LANG
Keyword(s):  
The Other ◽  
Empirical Knowledge ◽  
Legal Realism ◽  
The Social ◽  
Complicated Form ◽  
The World ◽  
The Face ◽  
Late Twentieth ◽  
Historical Accounts ◽  
Late Twentieth Century

AbstractIn this article, I suggest that one of the central characteristics of New Legal Realism is the productive tension between empiricist and pragmatist theories of knowledge which lies at its core. On one side, new realist work in its empiricist posture seeks to use empirical knowledge of the world as the basis on which to design, interpret, apply, and criticize the law. On the other, in its pragmatist moments, it explicitly draws attention to the social and political contingency of any claims to empirical knowledge of the world, including its own. As a consequence, it is distinctive of much scholarship in the New Legal Realist vein that it continually enacts creative syntheses of different philosophies of truth in an attempt to be, in Shaffer's words, ‘positivist . . . interpretivist, and legal realist all at once’. The first part of this article draws on existing historical accounts of legal realism briefly to trace the problematic and ambiguous place of scientism in the legal realist tradition. Then, in the second and more important part of the article, I argue that the ambivalence of the legal realists’ vision has left us, in certain contexts, with a complicated form of mixed legal-scientific governance which has proved remarkably and surprisingly resilient in the face of late twentieth century critiques of scientific objectivity. This may be one of the most enduring legacies of the ‘old’ legal realists for those today who work in the New Legal Realist vein.

Demokratie im 21. Jahrhundert

2020 ◽  
Keyword(s):  
Climate Change ◽  
Political Communication ◽  
21St Century ◽  
Political System ◽  
Turn Of The Century ◽  
The Other ◽  
State And Society ◽  
The World ◽  
The Face ◽  
The One

Whereas democracy still seemed to be triumphantly sweeping the world before the turn of the century, today it finds itself under immense pressure, not only as a viable political system, but also as a theoretical and normative concept. The coronavirus crisis has underlined and accelerated these developments. There are manifold reasons for this, above all the fundamental changes the state and society have undergone in the face of globalisation, digitalisation, migration, climate change and not least the current pandemic, to name the most significant of them. This volume analyses the changes to democracy in the 21st century and the crises it has experienced. In doing so, the book identifies where action is needed, on the one hand, and investigates appropriate, up-to-date reforms and the prospects for politics, political communication and political education, on the other. With contributions by Ulrich von Alemann, Bernd Becker, Frank Brettschneider, Frank Decker, Claudio Franzius, Georg Paul Hefty, Andreas Kalina, Helmut Klages, Uwe Kranenpohl, Pola Lehmann, Linus Leiten, Dirk Lüddecke, Thomas Metz, Ursula Münch, Ursula Alexandra Ohliger, Veronika Ohliger, Rainer-Olaf Schultze, Peter Seyferth, Hans Vorländer, Uwe Wagschal, Thomas Waldvogel and Samuel Weishaupt

Melanesian Ethnography and the Comparative Project of Anthropology: Reflection on Strathern’s Analogical Approach

2014 ◽  
Vol 31 (2-3) ◽  
pp. 39-64 ◽  
Author(s):  
Eric Hirsch
Keyword(s):  
Reproductive Technologies ◽  
The Other ◽  
Technological Innovations ◽  
The West ◽  
Social Forms ◽  
The World ◽  
The Gift ◽  
Analogical Approach

Melanesian ethnography has been a substantial and enduring presence in Strathern’s comparative project of anthropology. The cornerstone of this project was The Gender of the Gift, where a model was established for demonstrating the analogies between Melanesian societies based on a system of common differences. The comparisons created in this work were centred on a real and radical divide between Melanesia and the West. Strathern’s subsequent comparative work has examined the debates surrounding new social and technological forms in the West (e.g. new genetic and reproductive technologies) through drawing analogies with Melanesian social forms; she has simultaneously highlighted the limits of these comparisons. Her intention in this comparative project has been to expand the range of concepts and language used to understand western social and technological innovations that potentially affect the world at large, so that debate is not simply circumscribed by western preoccupations and concerns. As mediated through the analysis of Strathern and the other Melanesian anthropologists she draws on, the voices and interests of non-westerners can potentially inform and even reform the grounds of such deliberations.

Intricate relations between Western anthropologists and Eastern ethnologists

Focaal ◽  
2012 ◽  
Vol 2012 (63) ◽  
pp. 20-38 ◽  
Author(s):  
Michał Buchowski
Keyword(s):  
Cold War ◽  
The Other ◽  
Local Context ◽  
Paradigm Shifts ◽  
Pecking Order ◽  
The West ◽  
Post Colonial ◽  
Hierarchical Order ◽  
Colonial Studies ◽  
Communist Past

Western representations of the Other are criticized by anthropologists, but similar hegemonic classifications are present in the relationships between anthropologists who are living in the West and working on the (post-socialist) East, and those working and living in the (post-communist) East. In a hierarchical order of scholars and knowledge, post-socialist anthropologists are often perceived as relics of the communist past: folklorists, theoretically backward empiricists, and nationalists. These images replicate Cold War stereotypes, ignore long-lasting paradigm shifts as well as actual practices triggered by the transnationalization of scholarship. Post-socialist academics either approve of such hegemony or contest this pecking order of wisdom, and their reactions range from isolationism to uncritical attempts at “nesting intellectual backwardness“ in the local context (an effect that trickles down and reinforces hierarchies). Deterred communication harms anthropological studies on post-socialism, the prominence of which can hardly be compared to that of post-colonial studies.

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