From Unincorporated Territory: Saina (2010) by Craig Santos Perez and Whereas (2017) by Layli Long Soldier both explore the legality of citizenship and erasure of culture and, in doing so, articulate new forms of cultural identity. That individuals are autonomous or separate from the political systems in which they operate are mere illusions in life writing about
This part of the soul is very much simple, indivisible, pure and single unit. The senses of the body cannot reach to this part of the soul. This part of the soul is unique to man only. No other creatures of the world do have this part of the soul. It is eternal, unchangeable, deathless, unborn and part less.
It differs from these approaches for the rejection of exogenous conception of national interests. The constructivist theory advocates that states do not have pre-formed identities and interests. They are formed in the process of interaction and are transformed under anarchy in three ways: 1) by the institution of sovereignty; 2) by an evolution of cooperation; 3) by intentional efforts to transform egoistic identities into collective identities. In other words, “identities and interests are constituted by collective meanings that are always in process” (Wendt,
What takes after seeks after the casual view and maps zones of social perceivability and imperceptibility onto the spatial association inside and between countries, especially Mexico, the Philippines, and the United States. In our own particular eyes, we have all the earmarks of being individuals without society. By kindness, we amplify this post-social status to individuals who look like us. Better places are distinctive. The individuals with society, in the anthropological sense, have either stayed on or been constrained onto peripheral grounds.
Part II II. a. Psyche: A Crypted Text The challenge of hospitality is to extend an invitation to the other, in its otherness. The unanticipatable other, whose arrival puts into question one’s own belonging. To extend hospitality to madness, from the discourse of psychoanalysis, would require a closer attention to the absences in spoken language, to the hyphens and margins of the one’s speech. This demands that new avenues for interpretation be brought forward.
A pilot study was conducted and the results indicate that while an individual may claim to hold self-actualizing beliefs and feelings, internal principles do not necessarily manifest self-actualizing behavior in everyday life. Maslow’s Hierarchy of Needs (Maslow, 1943) is one of the preeminent motivational need theories. Originally, Maslow classified human needs into five categories: physiological, safety, love and belonging, esteem, and self-actualization. Later modifications sub-divided self-actualization into four disparate categories: cognitive, aesthetic, self-actualization and self-transcendence (Maslow, 1967; Maslow, 1969; Maslow, 1970; Huitt, 2007). Physiological, safety, love and belonging, and esteem needs were denoted as deficiency needs or “D-needs”.
Mouffe uses Wittgenstein to pinpoint the drawbacks of Habermasian investigations and to work out her own concept of democratic society that incorporates some Wittgenstein's insights that were described in the first chapter. For Mouffe, Habermasian account lacks a focus on the political realm as
Rather than one person being an object, and another being a subject, pre-reflective experience reflects a lacuna of subjectivity and objectivity between each person. The level of phenomenological experience, however, is one in which a shift in perspective, or of one of the parts, leads to a shift in the whole. This experiential shift therefore allows the possibility of change, without an absolute negation needing to take place. Embodied experience and its hyper-dialectic therefore is not one of continuous struggle, but an opening for intersubjective
t: In his article, "Cultural Studies and Cultural Text Analysis," Urpo Kovala discusses the role of textual analysis in cultural studies. He begins with a sketch of different conceptions of textual analysis within cultural studies by pointing to differences in the concepts of text and context themselves. Next, Kovala explores the reasons for including textual analysis as a category and method in cultural studies and in humanities and social sciences scholarship generally. Finally, Kovala sketches briefly a model for the cultural analysis of text where his main point is that the argument about the incompatibility of cultural studies and textual analysis is untenable today. Instead, what is needed now is a heterological, multi-level, and perspectival notion of both text and context.
"If you come from embattled background, there is often an expectation that your work should somehow articulate the struggle - I find myself wanting to contradict those expectations." (2001, p.19) Unwilling to be defined by these circumstances or 'victimised ' as hooks writes, Hatoum uses her lived experiences to present the audience with different perspectives. This position that Hatoum holds, this 'plurality of vision ' (W.Said, 1984, p36.) gives her the insight to middle eastern and western cultures and their restrictions and gives her an oppositional view to these social structures. The body has been central to Hatoum’s work, which Amelia Jones argues, "negotiate the dislocating effects of social and private experience in the late capitalist, postcolonial Western world."