A Post-Colonial Re-Reading of Daniel Defoe's Robinson Crusoe

The imperial project started to influence English national identity as early as the mid-seventeenth century, and the English began to relate their national prominence to their colonial activities, whether in trade or in the acquisition of foreign territories, throughout the eighteenth century. However, England experienced its share of anxieties on the road to imperial "greatness" in its dealings with both other European powers and its native subjects. The British people's tendency to examine themselves and their international achievements with intense pride helped to neutralize those anxieties, much like Crusoe's imagined responses to possible dangers alleviate his fictional forebodings. The English ameliorated their concerns about their international position by becoming an ever more self-referential society, thinking more highly of themselves on account of their contact with colonized peoples, as is epitomized in the personality of Crusoe. To the fictional Crusoe, the experience of his relationship with Friday validates his self-worth and his native culture more than anything else. Robinson Crusoe's affirmation of colonial power through the assertion of his authority over a particular (othered) individual corresponds with, and epitomizes, England's trading and territorial empire during the eighteenth century and the consequent effects on British subjectivity, at a time when the British were struggling to set up a trading empire and challenging other European powers for territory and markets abroad. Robinson Crusoe successfully resolves the insecurities relating to Britain's colonial activities by asserting, through Crusoe's character, the superior nature of the English subject.

ETHNOPEDAGOGICAL PRINCIPLES AT THE BASIC STAGES OF FORMATION: A BRIEF HISTORICAL OVERVIEW

Рассматриваются процессы развития народной педагогики и формирования этнопедагогики. Изучены ключевые моменты истории становления этнопедагогических принципов обучения и воспитания, способствовавшие формированию этнопедагогики как самостоятельной науки. В настоящий момент в педагогике представлено достаточное количество сведений, свидетельствующих о поэтапном течении этих процессов. В силу анализа узкого аспекта развития народной педагогики и этнопедагогики, чаще применительно к контексту их формирования на территории России, теряется их общий план становления, что подчеркивает актуальность настоящего исследования. Описан процесс формирования этнопедагогики со времен развития дородового общества первобытнообщинного строя (400–35 тыс. лет до н. э.), когда началось становление корневых педагогических принципов. Определены умения, навыки, обучение которым было полезно не только для выживания, но и создания объектов культурного наследия до Нового (конец XVIII – 1917 г.) и Новейшего времен (1917 г. – настоящее время), в которые многие этнопедагогические принципы трансформировались, поскольку произошло понимание необходимости изучения подрастающими поколениями не только родной культуры, но и культур других народов, проживающих на одной территории, с тем что-бы их совместное сосуществование строилось на чувствах уважения и заботе друг о друге. Выделены принципы этнопедагогики (трудовой принцип, принцип семейственности, преемственности воспитания и обучения, традиционности, природосообразности, игровой принцип, принцип нравственности, культуросообразности и др.) и на основе анализа истории их становления сделан вывод о том, что они являются основой успешного функционирования и развития современной отечественной системы просвещения, особенной чертой которой служит ориентация образования на этнокультурное обучение и воспитание. The article presents an analysis of the consistent development of the foundations of folk pedagogy and ethnopedagogy in history. The purpose of the research is to analyze the ethnopedagogical principles of teaching and upbringing developing at key moments in history that led to the formation of ethnopedagogy as an independent science. At the present moment a sufficient amount of information is presented in pedagogy that testifies about the stage-by-stage course of these processes. However, due to the analysis of the narrow side of the development of folk pedagogy and ethnopedagogy, most often in relation to the context of their formation on the territory of Russia, their general plan of formation turns out to be lost. This emphasizes the relevance of the study. The process of the formation of ethnopedagogy is described from the moment of development of prenatal society during the primitive communal system (400–35 thousand BC), which laid the first ethnopedagogical foundations: not only survival skills, but also the skills of creating objects of cultural heritage, up to the New (late XVIII – 1917) and New time (1917 – present), when many ethnopedagogical principles were transformed due to the understanding of the need for the younger generation to study not only their native culture, but also the cultures of other peoples living in the same territory, so that they coexistence was based on respect and concern for each other. The principles of ethnopedagogy are highlighted (labor principle, the principle of family, continuity of upbringing and education, traditionality, conformity to nature, the game principle, the principle of morality, cultural conformity, etc.) and, the conclusion based on the historical analysis of their formation is made: these principles are the basis of modern domestic education system’s successful functioning and development having as a special feature its orientation towards ethnocultural education and upbringing.

Foreign language as a means of educating a professional

Rethinking the goals of vocational education, integrating into the international professional community, required rethinking of the academic disciplines role, which primarily affected the foreign language. Researchers note its importance for successful professional activity, for the development of special qualities. At the same time, the problem of educating professional responsibility, conditioned by the outlook of the individual, the conviction of the need to make professional decisions with an orientation towards their consequences for society and the country as a whole, has ceased to be a priority. The article focuses on the means of implementing the educational function of a foreign language in the unity of the content (context of the language) and methods of comparison with regional natural history, which activates creative thinking and affects the social position in the perception of the modern worldview, on the formation of a person's motivational-value attitude to his native culture. Comparative analysis of the native and foreign language culture allows a deeper understanding of the native culture and the formation of patriotic beliefs. The conclusions obtained in the course of understanding the educational function of a foreign language are based on the results of a comprehensive study conducted by graduate students of Samara University on the theory and methodology of vocational education, the purpose of which was to determine the effective personal characteristics of students in different areas of vocational training.

Dealing with Cultural Identities: A Study of Nepalese Families in Tokyo

In recent years, the Nepalese migrant population in Japan has increased exponentially. The number reached 88,951 in 2018, becoming the largest south Asian population in Japan. This number includes people in various visa categories: skilled labor, engineer, business, dependent, student and so on. The number of school children lies somewhere around 10,000. A child born and raised in a culture different to their parents’ culture goes through a complex cultural identity formation process. In this context, this paper explores children’s cultural identity development and promotion by migrant Nepalese families in Tokyo. In particular, it examines which cultural identities they are prioritizing and how they are developing host cultural identities while maintaining their native culture. The experiences of these migrant Nepalese parents were collected through in-depth interviews with 45 parents. The responses suggest that these parents are prioritizing the promotion of a Nepalese cultural identity for their child(ren). Parents focus on promoting and participating in Nepalese festivals, cooking Nepalese food at home, and meeting other Nepalese families in Japan. However, almost every parent expressed their desire for the development of a multicultural sense in their child(ren).

Celebrating Indigenous Culture and Identity in Ice Candy Man: A Postcolonial Critique

To justify colonialism and perpetuate colonial rule the colonizers appropriated their political, cultural, academic, literary, and linguistic supremacy which left a tinge of mimicry and hybridity among natives. The colonizers, being in the center, employed colonial discourse, Eurocentric historic construct, western education system, English language, missionary, and creative literature to portray the periphery, the colonized, as uncivilized, accultured, incompetent, uncouth, and diabolical evils. To rebut this, the postcolonial writers rejected colonialist ideology and cultural supremacy by asserting native culture, identity, language, and societal values. They actually disassociated themselves from cultural imperialism and celebrated their indigenous culture. The undertaken study analyses the portrayal of celebration of the indigenous culture and identity in Bapsi Sidhwa’s novel Ice Candy Man (1988-89) from the vantage point of postcolonial theory. It has been found that Sidhwa celebrates indigenous culture, identity, tradition, language, and localization in the novel. To this effect, she employs code-mixing to add indigenous semantics, delineates characters from the locality, asserts her Pakistaniness, and objectifies Pakistani leadership and narrative in the novel and thus she continues to live as a postcolonial writer.

Resuming Gynocratic Principles: Cultural Reterritorialization of Native Traditions in Linda Hogan’s Fiction

Native Americans’ cultural system has been utterly undermined in the early colonial conquest and the later neo-colonial expansion. Cultural annihilation is primarily caused by the forced cultural assimilation, especially by the white government’s practice of eradicating native traditions and beliefs. To rebuild the native culture system, Native American writer Linda Hogan attempts to employ the pre-colonial gynocratic principles in her literary creation, thus reterritorializing their cultural identity among the modern natives. This paper reveals how Hogan effectively resumes the ancient gynocratic principles by portraying a series of typical female images in the woman-centered native community, with an aim to fight against cultural assimilation guided by the white male-dominated western metaphysical epistemology.

EDUCATIONAL CONTENT AND CONSCIOUS SPIRITUALITY IN THE ANCIENT TURKISH EPOSES "ALYP BAMSY BATYR" AND "ALPAMYS BATYR"

The article tells about the ancient Turkic epic "Alyp Bamsy". The epic was based on many ancient historical events that were not recorded in the science of Turkology. We believe that the source of the song "Alpamys batyr" may be "Alyp Bamsy". They say that from the very beginning of our country's history as a nation, we have withstood many tests. It seems that the historical continuity of the past and the present begins here. The ancient customs and traditions of our ancient people are reflected in the ancient epic. The analysis of the realities of life in this epic suggests that a great moment will come when our endangered or lost native culture will be reunited. The author of the article, as a Türkologist, was able to give an excellent assessment of the current issue.

Melting Pot or Salad Bowl: Metro Manila's Cultural Heterogeneity

Metro Manila is the bustling capital of the Philippines that has varied cultural influences. This study determined the perceptions of 200 respondents from selected government and private companies’ employees in the National Capital Region towards Metro Manila’s Salad Bowl of Homogeneity and Cultural Heterogeneity. Concurrent Triangulation was utilized to gather the perceptions of 200 government and private companies’ employees and corroborate findings within the study. Based on the results, people who keep in touch with their immediate kin and sometimes visit home to celebrate usual practices have the highest mean score of 3.25. On the other hand, people who were born in Metro Manila to parents who were from provinces thrive to learn about their native culture and family practices have the lowest mean score of 2.12, such that Metro Manila is a cultural melting pot due to its cultural heterogeneity. Metro Manila is a blend of the world’s culture, food, and languages, and diverse way of life.

Learning Traditional Denok Dance With Kinect Game

Nowadays, culture exchange is so much easier, with the foreign culture walk in to Indonesia, our traditional culture start to be forgotten, one of them is our traditional dance. And also, studying our native culture is considered something outdated. That why its needed a new media to make our traditional culture more modern so not become forgotten. One of the media which can be used is a game and a technology called kinect, with both of it, can be made a simulation game of our traditional dance, so it can be a media for introducing our traditional dance or help to train the dancer.