Dekolonisasi di Asia dan Pembacaan Alkitab yang Membebaskan dalam Pandangan Kwok Pui-Lan

The history of colonialization in Asia left traditions and perspectives that were often oppressive. Minority or weak groups, often become victims. When this oppression and injustice occurs, and the oppressed group feels it is normal, it will be passed on to the next generation. Oppressive traditions and worldviews also occur in Christianity and in Bible reading. This article explores how Feminist Theologian Kwok Pui Lan tries to decolonialize Bible reading through dialogue and imagination. Kwok Pui Lan, in particular, pays attention tothe injustice that is caused by problems of race and gender. With dialogue and imagination between Bible readers and listeners in their specific contexts the gospel message will reach everyone in their existence, and make them free human beings. In the end, the Bible and the good news it carries are not only read according to strong and powerful interests, but have a variety of voices that can greet anyone. AbstrakSejarah kolonialisasi di Asia meninggalkan tradisi dan cara pandang yang tidak jarang menindas. Kelompok minoritas atau yang lemah, seringkali menjadi korbannya. Ketika penindasan dan ketidakadilan ini terjadi, dan kelompok yang tertindas merasa hal itu sebagai sebuah kewajaran maka akan bertahan dan diwariskan kepada generasi berikutnya. Tradisi dan cara pandang yang menindas juga terjadi dalam kekristenan dan pembacaan Alkitab. Artikel ini menelusuri bagaimana Kwok Pui Lan, seorang Teolog Feminis, mencoba melakukan dekolonialisasi terhadap pembacaan Alkitab diantaranya melalui dialog dan imajinasi. KwokPui Lan secara khusus memberikan perhatiannya kepada ketidakadilan yang dilatarbelakangi oleh persoalan ras dan gender. Dengan dialog dan imajinasi antara pembaca Alkitab dan pendengar dengan konteks mereka yang khas maka kabar baik dalam Alkitab akan sampai kepada setiap orang dalam keberadaan mereka, dan menjadikan mereka manusia yang merdeka. Pada akhirnya Alkitab dan kabar baik yang dibawanya tidak saja dibaca menurut kepentingan yang kuat dan berkuasa, melainkan memiliki keragaman suara yang dapatmenyapa siapa saja.

Is Gay Tourism More Than Tourism? A Case Study of Puerto Vallarta, MX

The reasons gay men seek out gay travel destinations has been well established in the literature. However, less research has been published on the consequences of that travel on the destinations themselves and the effect of gay tourism on the LGBTQ+ community as a whole. I use ethnographic research in Puerto Vallarta, Mexico, a popular international gay tourist destinations for American and Canadian gay men. I focus on how gay destinations are constructed as sites where members of the gay community can experience acceptance and inclusion and I ask the following questions, is this acceptance and inclusion dependent upon consumption? Are the tourist site and expectations for behavior in those sites oppressively normal? That is, does the site create a normative standard of behavior for gay tourists? Furthermore, while gay tourists may experience inclusion and a level of acceptance, how does gay tourism affect the destination site itself? Is this acceptance and inclusion problematized by larger systems of inequality such as class, gender, and race? Lastly, as members of a historically oppressed group, does and should gay tourism rise above its commodification to produce just, equitable relationships within and beyond the LGBTQ+ community including the environment?

Magic Realism as Rewriting Postcolonial Identity: A Study of Rushdie’s Midnight’s Children

Magic realism as a literary narrative mode has been used by different critics and writers in their fictional works. The majority of the magic realist narrative is set in a postcolonial context and written from the perspective of the politically oppressed group. Magic realism, by giving the marginalized and the oppressed a voice, allows them to tell their own story, to reinterpret the established version of history written from the dominant perspective and to create their own version of history. This innovative narrative mode in its opposition of the notion of absolute history emphasizes the possibility of simultaneous existence of many truths at the same time. In this paper, the researcher, in efforts to unfold conditions culturally marginalized, explores the relevance of alternative sense of reality to reinterpret the official version of colonial history in Salman Rushdie’s Midnight’s Children from the perspective of magic realism. As a methodological approach to respond to the fiction text, magic realism endows reinterpretation and reconsideration of the official colonial history in reaffirmation of identity of the culturally marginalized people with diverse voices.

SUBALTERNITAS PEREMPUAN DALAM CERPEN "INEM" DAN "PELARIAN YANG TAK DICARI" KARYA PRAMOEDYA ANANTA TOER

This research studies about women subaltern in the two short stories of Pramoedya Ananta Toer. Through his works, Pramoedya potrays gender inequality in which women are positioned marginally. Both characters do not have ability to voice themselves which Spivak mentions as subaltern. The research problems are the structure of the two short stories and the position of subaltern in the structure. This research uses deconstruction analysis method. The results indicate that there is such resistance by those oppressed group. Meanwhile, the author presents not only the subaltern who acts passively throughout the text, but also makes effort to fight for freedom. However, the voice of them are not heard. They remains under the oppression of men.

The meek and the mighty: Two models of oppression

This article is an exercise in theory-building about the stories that justify, feed upon, and reproduce systems of oppression. I argue that emotional narratives contribute to the constitution and reproduction of systems of oppression, and that different emotional narratives constitute different forms of oppression. I examine two of these emotional narratives: a narrative articulated around pity and a narrative that draws on fear. I propose that the former prevails when those in power do not perceive the members of the oppressed group as posing a threat to their power structure, in turn inducing low-intensity charitable state action. Conversely, narratives that deploy fear prevail when the group in power believes that the oppressed group presents a threat to their power structure (regardless of how “true” that perception is), in turn eliciting high-intensity repressive state action. While narratives of pity recur to the infantilization of the members of the disadvantaged group, narratives of fear animalize them.

Reclamation

Reclamation is the phenomenon of an oppressed group repurposing language to its own ends. A case study is reclamation of slur words. Popa-Wyatt and Wyatt (2018) argued that a slurring utterance is a speech act which performs a discourse role assignment. It assigns a subordinate role to the target, while the speaker assumes a dominant role. This pair of role assignments is used to oppress the target. Here the author focuses on how reclamation works and under what conditions its benefits can stabilise. She starts by reviewing the data and describing preconditions and motivations for reclamation. Can reclamation be explained in the same basic framework as regular slurring utterances? She argues that it can. The author also identifies some features that must be a prediction of any theory of reclamation. She concludes that reclamation is an instance of a much broader class of acts we do with words to change the distribution of power: it begets power, but it also requires it.

“Free Our Brothers!”

Why does a given oppressed group sometimes revolt and take to the streets, while other times it does not? This is a question that is never easy to answer. It requires a detailed examination of its history in a given context (here, France), the conditions and means for self-organization, the forms resistance takes, the struggles for hegemony within this social group to impose a group definition, what should comprise its struggle for emancipation. This article is an attempt to question how the revolt against slavery in Libya, after its presentation in a CNN video, was politicized by black people in the French context. We pay attention to the fact that the outrage exceeded frontiers of political organization and took the form of a mass revolt, under the “black” banner. But it has also shown limits in terms of translating this indignation into a political project of emancipation. To our understanding, those limits take root in the weakness of materialist analysis of race and migration as historical processes within a capitalist system, which cannot be understood solely in terms of ideology.

sticky: Taboo topics in deaf communities

This chapter offers an overview of taboo topics within deaf communities to bring forward issues not obvious to those outside deaf communities. We look at taboo behaviors of hearing people as they interact with deaf communities, considering linguistic and cultural appropriation, exploitation, and hearing privilege. We also look at taboo topics regarding social hierarchies within deaf communities, those based on gender and race, as well as those based on cognitive abilities, particularly language. These topics present a nuanced and diverse representation of deaf people, which is intended to sensitize those aiming to work with deaf communities or, in fact, with any oppressed group. Scholars need to behave responsibly. Linguists, unwittingly, may well have had a negative effect on deaf communities by exalting the language of those who were privileged enough to acquire a firm foundation in signing during the sensitive period for language development and discounting the language of others.

Conclusion

The conclusion revisits the three major inquiries addressed in the text, drawing together the evidence and contexts provided in the previous seven chapters. The first investigates the role of objective settings, such as the systemic and symbolic violence of landscapes and semiotic systems of racialization in justifying or triggering moments of explicit subjective violence such as the Lattimer Massacre. The second inquiry, traces the trajectory of immigrant groups into contemporary patriotic neoliberal subjects. In other terms, it asks how an oppressed group can become complicit with oppression later in history. The third inquiry traces the development of soft forms of social control and coercion across the longue durée of the twentieth century. Specifically, it asks how vertically integrated economic and governmental structures such as neoliberalism and governmentality which serve to stabilize the social antagonisms of the past are enunciated in everyday life.