Frantz Fanon wrote- “Imperialism leaves behind germs of rot which we must clinically detect and remove from our land and from our mind as well.’’ The residue of colonization allows for the continued stratification of people. Rejecting labels, selfishness, egotism, a black and white binary discrimination judgements are, instead, traits of the decolonized. A decolonized mind defends culture by defending the root of who we are. A person with decolonized mind accepts their past, loves their present and creates their future, regardless of what stands in their way. The Shadow Lines is an attempt by Amitav Ghosh to show the Blurring of lines or
Thus the book is not a stereotype narrative about the emptiness of Mankind’s ambitions but it is also a deeply satirical piece depicting the evils caused by mercantilism. It almost anticipates colonial imperialism. One could say that the narration of Swift reversed the tone of celebrating and cheering explorers and voyagers who until now used these encounters with foreign cultures to stress the superiority of the western one, thus justifying every single thing done to the populations and the lands of those foreign
He argues that these concepts, in fact, have been open to “exchange, cross-fertilization and sharing.” According to Said: “Huntington is an ideologist, someone who wants to make "civilizations" and "identities" into what they are not: shut-down, sealed-off entities that have been purged of the myriad currents and countercurrents that animate human history, and that over centuries have made it possible for that history not only to contain wars of religion and imperial conquest but also to be one of exchange, cross-fertilization and sharing. This far less visible history is ignored in the rush to highlight the ludicrously compressed and constricted warfare that "the clash of civilizations" argues is the reality.” Those who praise Clash of Civilization do not like objective work. They define the
While employing many of the same concepts as utopia, for example, social steadiness created by authoritarian regimentation, the dystopia comprehends these ideas pessimistically. Dystopia angrily challenges utopia 's fundamental assumption of human perfectibility, arguing that humanity 's inherent flaws contradict the possibility of constructing perfect societies, except for those that are perfectly hell-like. Dystopias are exclusively fictional, that presents forbidding, tyrannical societies with the moralistic goal of preventing the horrors they point
Haag fundamentally disagrees with the idea that acquiring a class consciousness will instinctively lead to a desire to overthrow the capitalist system, and solve all problems plaguing society. (Haag, 1987) An awareness of one’s class and associated interests, he argues, is no more decisive in political alignments than other categorizations. (Haag, 1987, 28) Opinions and interests may be swayed by a plethora of factors; in fact, the idea of class consciousness and acting in one’s class interest may simply be a self-fulfilling prophecy, and not an honest action by a worker. (Haag, 1987, 28) Haag continues on to question the existence of class consciousness at all. A common critique of Marxist theories in general is its complete disregard to any nuance created by factors such as race, gender, and religion.
Unlike Marx who views Multiculturalism from the theory heading downwards Dalrymple views multiculturalism from the ground going up. His day to day experiences prove that "not all cultural values are compatible or can be reconciled by the enunciation of platitudes." This means that although multiculturalists support the idea that people should embrace different cultures, there are many challenges that make implementation difficult. Dalrymple argues that the idea that we can co-exist in a society whereby the law doesn't favor one culture at the expense of another one is a lie. In short, the author's main argument is that some cultural values will always be superior to others in every society and the idea that all cultural values can be compatible with every ethnic group makes no
Irony is the opposite of the intended outcome and irony and be seen throughout Marantz’s experience. Marantz use of irony is particularly effective to show his argument that globalization brings conformity instead of just learning another culture. Marantz uses
Who is She? Gender Roles in the ‘Arab World’ The Middle East. A region regularly considered as stagnant, uniform, and backwards, seems to be cemented between modernity and tradition, concepts commonly used as polar opposites in the linear theory of social change. Modernity, associated with concepts as change, progression, and growth, seems to be in contrast with tradition, comprising the static, the old and the authentic. As philosopher Marshall Berman states “To be modern is to find ourselves in an environment that promises us adventure, power, joy, growth, transformation of ourselves and the world – and, at the same time, that threatens to destroy everything we have, everything we know, everything we are.” (1982, 16).
This perfectly exemplifies the “consumer-capitalist culture that focuses on the needs and interests of the most privileged” (footnote), a centrality of voluntourism practices. Me to We claims that trip participants and community members are “empowered, equal partners” (footnote), but this is untrue because there exists an unequal power dynamic that is remnant of colonial and capitalist discourses that prevents a comparable exchange. Therefore, the narrative the benefits are equally reciprocal is faulty. Another discourse
Gellner prvides a functionalist view of then nationalism. This is completely contrary to Mrx, for whom the modern era and indutrialization is a step towards the abolition of nationalism. Gellenr’s ideas are nor based on an economic interpretation a la Marx. But rather Gellner is describing the superstructure of national polity and the family system of social relationships, that form as a result of capitalism. Capitalism and it’s superstructure are symbiotica and go together.
While those who argue in favor of assimilation possibly argue from a position of National preservation, those who argue against it potentially argue from the perspective of immigrant preservation. However, in his essay “Assimilation & the persistence of culture”, James Bennett suggests that anti-assimilation sentiments can also originate from a place of Nationalism in that, “By global standards, the culture and social systems of the English-speaking nations are some of the most individualistic. Interactions with other cultures therefore inherently involve a challenge to those features of our culture and a challenge by our culture to the less individualistic, less free features of theirs” (Bennett). Further anti-assimilation arguments claim
That being the case, the “book was written in a political context where the benefits of globalization were overly hyped by boosters and economic elites, and among intense xenophobia, which saw immigrants as over utilizing ‘American’ resources” (Adamson 169). Equally important, Tropic of Orange criticizes corporate globalization, where labor workers and environmental protection are seen as an unnecessary added cost, given the “global geography” and division of labor (Yamashita 204). Sue Lee, the author of “We Are Not the World,” proclaims that, “Yamashita’s critique of corporate globalization is represented by key objects: oranges, human body parts, and highways” (Lee 514). In other words, these disparate things described by Lee, are “linked