Le problème de l’identité culturelle dans les romans Tout s’effondre de Chinua Achebe et Un nom pour un autre de Jhumpa Lahiri

The novels Things Fall Apart by Chinua Achebe and The Namesake by Jhumpa Lahiri approach an acute and sensitive problem of the effects of colonization and of the self-exiled emigrant man. Each of the protagonists of these two novels expresses an upheaval, an inner cultural conflict. It turns out that their destiny is in a close connection with their images and emotional valences, strongly fed by a collective imaginary, by the deep reality of collective life. Thus, adherence and communication with the archetypal resources of the native community, with the essential that precedes the human condition, proves to be a vital necessity, of overwhelming importance for our protagonists.

Defending the Traditional Polish Way of Life: The Role of Fantasies

Defending the Traditional Polish Way of Life: The Role of FantasiesThe current escalation of the cultural conflict in Poland is described as a cultural war between neo-traditionalist and liberal worldviews. Drawing on psychoanalytic political theory and Poststructuralist Discourse Theory (PDT), fantasmatic narratives are deemed as an instrument to conceal the non-necessary character of identities. Based on the direct observation of the counter-marches against LGBT parades in Kalisz, Lublin, and Kraków (2019–2020), this article shows how fantasies define the ‘authentic Polish way of life’: from the traditional family in an idyllic scenario (beatific fantasy) to the ‘LGBT virus’ (horrific fantasy), fantasies sustain a neo-traditionalist conception of Polishness and exclude antagonistic visions. Also, religious symbols are sublimated to embody the lost unity: a harmonious society without the conflict generated by the liberal value system. The fantasmatic logic analyzed in the article explains how neo-traditionalist fantasies strengthen identities and provide the necessary ideological ground to resist the emancipatory impetus of liberalism. Broniąc tradycyjnego polskiego stylu życia. Rola fantazjiAktualnie zaostrzający się konflikt kulturowy w Polsce określa się mianem wojny kulturowej między światopoglądem neotradycjonalistycznym a liberalnym. Odwołując się do psychoanalitycznej teorii politycznej i poststrukturalistycznej teorii dyskursu, autor uznaje fantazmatyczne narracje za narzędzie maskujące niekonieczny (non-necessary) charakter tożsamości. Na podstawie bezpośredniej obserwacji kontrmanifestacji organizowanych jako sprzeciw wobec marszów równości w Kaliszu, Lublinie i Krakowie (2019–2020) w artykule zaprezentowano, w jaki sposób fantazje definiują „prawdziwy polski styl życia”: poczynając od obrazu tradycyjnej rodziny w sielankowym otoczeniu (beatific fantasy), na „wirusie LGBT” (horrific fantasy) kończąc, fantazje podtrzymują neotradycjonalistyczną koncepcję polskości i wykluczają jej odmienne wizje. Z kolei symbole religijne zinstrumentalizowano tak, by ucieleśniały utraconą jedność – harmonijne społeczeństwo bez konfliktów wywoływanych przez liberalny system wartości. Fantazmatyczna logika analizowana w artykule pozwala wyjaśnić, jak neotradycjonalistyczne fantazje wzmacniają tożsamości i dostarczają niezbędnej podstawy ideologicznej, aby stawić opór emancypacyjnemu naporowi liberalizmu.

A Study of Cultural conflict and trauma of the protagonist in Amitav Ghose’s The Glass Palace

Amitav Ghosh is one of the most popular novelists of the period, with an amazing intelligence of place, history and politics. Ghosh has joined the ranks of notable novelists such as Monohar Malgonkar, Shashi Tharoor, Khushwant Singh, Salman Rushdie, Chaman Nahal, and others. In Ghosh’s novels, one may detect a feeling of historical realism. Ghosh’s writings are characterised by a strong desire for strong identifications and race relations. Amitav Ghosh recognises that society must be reformed from problems such as caste system, gender discrimination, ill-treatment of women, child marriages, poverty, exploitation, and demonic tradition, among others. Ghosh’s humanistic approach provides voice to the forgotten and lowly women characters in his works. He wants to free the entire world from the squabbles of caste, race, gender, religion, untouchability, and geographical dislocation that obstruct human development. It is also demonstrated how the sacrifices of marginalised and female characters have gone unnoticed in the pages of history. This paper examines the Cultural conflict and trauma of the protagonist in AmitavGhose’s The Glass Palace.

Identity, Beliefs, and Political Conflict

We present a theory of identity politics that builds on two ideas. First, when policy conflict renders a certain social divide—economic or cultural—salient, a voter identifies with her economic or cultural group. Second, the voter slants her beliefs toward the stereotype of the group she identifies with. We obtain three implications. First, voters’ beliefs are polarized along the distinctive features of salient groups. Second, if the salience of cultural policies increases, cultural conflict rises, redistributive conflict falls, and polarization becomes more correlated across issues. Third, economic shocks hurting conservative voters may trigger a switch to cultural identity, causing these voters to demand less redistribution. We discuss U.S. survey evidence in light of these implications.

Cultural Representation in Wole Soyinka’s The Lion and The Jewel

This article attempts to pinpoint the interaction of Cultural Representation in Wole Soyinka’s play The Lion and the Jewel. Culture can be perceived as a bunch of regular convictions that hold individuals together, these normal convictions lead to social practices, and practices that are instilled with significance. Culture is to incorporate every one of the aspects of human experience that stretch out past our actual truth, culture alludes how we comprehend ourselves both as people and as member of the society incorporates stories, religion, media, ceremonies, and even language.The Europeans colonization in African made many changes in their culture, some people thought that they are reformed by the European, but some thought that their culture was changed by them. The play sets in the village named Ilujinle in West Africa, and it has the characteristics like comedy, love, myth, folklore, dance, music, and cultural conflict between old culture and new culture, because the old culture was followed by uneducated people, they were led by Baroka and the new culture was followed by Lakunle, who works as a teacher in that village. Wole Soyinka presents the custom and traditions of Yoruba in the play The Lion and the Jewel and he created significant characters, who defends the modernity because they are deeply rooted with old custom and tradition of their culture.

Local language and cultural conflict in Flores Island Society. A Critical Linguistics Study on Cross Cultural Communication in the Middle of Cultural Conflict in Flores Island Society

Flores Island is one of the diverse place despite its small size as the part of Indonesian East Archipelago and Lesser Sunda Island. We all know that regional language or local language is an intellectual and cultural property. Local language lives and develops in an area or community. There are many regional languages accustomed to be used as a means of communication. The use of local language with its different meanings in a region or community that is no longer homogeneous can be a trigger to cultural conflict. The causes of conflict among residents or cultural believers are assimilation and mixing of heterogeneous local language-speaking communities. This study aims at revealing the existence of cultural conflicts as a result of the meaning differences of local languagesused by the people on Flores Island. This study uses a critical linguistics approach with a cross-cultural communication paradigm.