scholarly journals The Postcolonial Crescent

1998 ◽  
Vol 15 (4) ◽  
pp. 145-150
Author(s):  
Deonna Kelli
Keyword(s):  
Twentieth Century ◽  
Identity Politics ◽  
Nation Building ◽  
The State ◽  
The World ◽  
The Status ◽  
Late Twentieth ◽  
Islamic Identity ◽  
The Many ◽  
Late Twentieth Century

Identity politics has become the catch phrase of the postmodern age. Withconcepts such as "exile," "migrancy," and "hybridity" acquiring unprecedentedcultural significance in the late twentieth century, the postcolonial age givesway to new identities, fractured modes of living, and new conditions of humanity.Literature is a powerful tool to explore such issues in an era where a greatdeal of the world is displaced, and the idea of a homeland becomes a disrupted,remote possibility. The Postcolonial Crescent: Islam's Impact onContemporary Literature, is an attempt to discuss how Muslims negotiateidentity at a time of rapid and spiritually challenging transculturation. The bookuses fiction written by Muslims to critique the effects of colonialism, counteractmodernity, and question the status of Islamic identity in the contemporaryworld. It also can be considered as the primary introduction of contemporaryIslamic literature into the postcolonial genre. Muslim writers have yet to submit a unique and powerful commentary on postcolonial and cultural studies;this work at least softens that absence.The Postcolonial Crescent was conceived as a response to The SatanicVerses controversy. Therefore, it is “intimately involved in the interchangebetween religion and the state, and demonstrates that the roles Islam is playingin postcolonial nation-building is especially contested in the absence of broadlyacceptable models” (p. 4). Conflicting issues of identity are approached byinterrogating the authority to define a “correct” Islamic identity, the role ofindividual rights, and the “variegation of Islamic expression within specificcultural settings, suggesting through the national self-definitions the many concernsthat the Islamic world shares with global postcoloniality” (p. 7) ...

Unity of science

2018 ◽  
Author(s):  
Jordi Cat
Keyword(s):  
Twentieth Century ◽  
Molecular Genetics ◽  
Scientific Knowledge ◽  
Unity Of Science ◽  
The World ◽  
Late Twentieth ◽  
The Many ◽  
The One ◽  
Disunity Of Science ◽  
Late Twentieth Century

How should our scientific knowledge be organized? Is scientific knowledge unified and, if so, does it mirror a unity of the world as a whole? Or is it merely a matter of simplicity and economy of thought? Either way, what sort of unity is it? If the world can be decomposed into elementary constituents, must our knowledge be in some way reducible to, or even replaced by, the concepts and theories describing such constituents? Can economics be reduced to microphysics, as Einstein claimed? Can sociology be derived from molecular genetics? Might the sciences be unified in the sense of all following the same method, whether or not they are all ultimately reducible to physics? Considerations of the unity problem begin at least with Greek cosmology and the question of the one and the many. In the late twentieth century the increasing tendency is to argue for the disunity of science and to deny reducibility to physics.

A New Denominational Historiography?

1995 ◽  
Vol 5 (2) ◽  
pp. 249-263
Author(s):  
John F. Wilson
Keyword(s):  
Twentieth Century ◽  
Recent Analysis ◽  
General Factor ◽  
Religious Organization ◽  
Religious Institution ◽  
Large Numbers ◽  
The Status ◽  
Late Twentieth ◽  
American Society ◽  
Late Twentieth Century

Over the last decade, a noteworthy number of published studies have, in one fashion or another, been defined with reference to religious denominations. This is an arresting fact, for, coincidentally, the status of religious denominations in the society has been called into question. Some formerly powerful bodies have lost membership (at least relatively speaking) and now experience reduced influence, while newer forms of religious organization(s)—e.g., parachurch groups and loosely structured movements—have flourished. The most compelling recent analysis of religion in modern American society gives relatively little attention to them. Why, then, have publications in large numbers appeared, in scale almost seeming to be correlated inversely to this trend?No single answer to this question is adequate. Surely one general factor is that historians often “work out of phase” with contemporary social change. If denominations have been displaced as a form of religious institution in society in the late twentieth century, then their prominence in earlier eras is all the more intriguing.

Diaspora Capitalism and the Homeland: Australian Chinese Networks into China

1996 ◽  
Vol 5 (2) ◽  
pp. 239-273
Author(s):  
Constance Lever-Tracy ◽  
David Ip
Keyword(s):  
Twentieth Century ◽  
Economic Development ◽  
Global Capitalism ◽  
The Other ◽  
The World ◽  
World Economic ◽  
Late Twentieth ◽  
Late Twentieth Century ◽  
Opening Up

This article explores two new and related phenomena of the late twentieth century that will surely play a major role in shaping the world of the twenty-first: the economic development and opening up of China, and the emergence onto the world economic stage of diaspora Chinese businesses, producing a significant, identifiably Chinese current within global capitalism. Each of these has, we believe, been crucial and perhaps indispensable to the other.

Geographies of Global Change: Remapping the World in the Late Twentieth Century

1997 ◽  
Vol 73 (2) ◽  
pp. 256
Author(s):  
Frank Hodges ◽  
R. J. Johnston ◽  
Peter J. Taylor ◽  
Michael J. Watts
Keyword(s):  
Twentieth Century ◽  
Global Change ◽  
The World ◽  
Late Twentieth ◽  
Late Twentieth Century

The Sanctification of Yiddish among Hasidim

AJS Review ◽  
2020 ◽  
Vol 44 (1) ◽  
pp. 163-181
Author(s):  
Daniel Reiser
Keyword(s):  
Twentieth Century ◽  
Eighteenth Century ◽  
Oral Culture ◽  
Early Stages ◽  
Vernacular Language ◽  
The Holocaust ◽  
The Status ◽  
Late Twentieth ◽  
Late Twentieth Century

AbstractThe sanctification of Yiddish in hasidic society occurred primarily in the first half of the twentieth century and intensified in the wake of the Holocaust. The roots of this phenomenon, however, lie in the beginnings of Hasidism in the eighteenth century. The veneration of Yiddish is linked to the hasidic attitude towards vernacular language and the status of the ẓaddik “speaking Torah.” Hasidism represented—and represents—an oral culture in which the verbal transfer of its sacred content sanctifies the language spoken by its adherents, in this case, Yiddish. This article presents a theological and sociological examination of the various stages of the sanctification of Yiddish among Hasidim from the movement's early stages to the late twentieth century.

The Boy Brahms

2003 ◽  
Vol 27 (2) ◽  
pp. 132-136
Author(s):  
Boman Desai
Keyword(s):  
Twentieth Century ◽  
19Th Century ◽  
Status Quo ◽  
The Status ◽  
Late Twentieth ◽  
Original Story ◽  
Two Sides ◽  
Late Twentieth Century

During the late twentieth century, the veracity of a particular aspect of Johannes Brahms's boyhood came under challenge. Had he played the piano in Hamburg's dockside bars as many of his biographers had recorded, or had he not? The two sides of the story were debated in the spring 2001 issue of 19th-Century Music. Jan Swafford, Brahms's definitive biographer in English, provided the case for the status quo, citing all the known instances of times when Brahms himself had mentioned the story to friends and biographers. Styra Avins, a translator of many of Brahms's heretofore untranslated letters into English, provided evidence to the contrary by saying all the friends and biographers were mistaken. Swafford's inventory of sources is complete, but there remained more to be said. In "The Boy Brahms" I have attempted to show how Avins's evidence is strictly circumstantial and speculative. At this remove from the incidents in question it can be nothing more. I have attempted to refute the conclusions she has drawn from the young Brahms's handwriting, the testimony of neighbors, and the laws governing attendance in the bars, among other things. I have also attempted to show inconsistencies in Avins's arguments that throw into question her thesis and support the veracity of the original story.

Serge Daney, Zapper: Cinema, Television, and the Persistence of Media

October ◽  
2016 ◽  
Vol 157 ◽  
pp. 107-127
Author(s):  
James Tweedie
Keyword(s):  
Twentieth Century ◽  
New Media ◽  
Film Studies ◽  
Film Theory ◽  
New Wave ◽  
Digital Revolution ◽  
The Status ◽  
Late Twentieth ◽  
Late Twentieth Century ◽  
Small Screen

The essay considers Serge Daney's transition from a film critic schooled in New Wave cinephilia to a television critic fascinated by the possibilities of the small screen and the status of cinema as an old medium. Looking in the “rear-view mirror,” Daney challenges foundational film theory that situates cinema at the forefront of technological and cultural modernity, and he introduces the language of belatedness, aging, and delay into his writing on the “adult art” of film. In the 1980s, Daney began to chronicle the experience of watching cinema on television, with old and new media spiraling into each other and the critic engaged in a process of archaeology focused as much on absent or damaged images as the imaginary plenitude of the screen. Tweedie's essay frames the critic's work as a key reference point for film studies in the late twentieth century because it counters both the modernist euphoria of theory produced decades before and the enthusiasm surrounding the digital revolution in the years just after his death, with new media in the vanguard once occupied by cinema. Instead of recomposing this familiar narrative of innovation, succession, and obsolescence, Daney constructs a retrospective and intermedial theory of film, with the act of watching cinema on television revealing both the diminution and the persistence of its most utopian ambitions.

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