However, Gulliver’s search for freedom bring to question the idea of freedom itself, and what it means for someone to be truly free. This essay will explore the many ways
This has caused erosion of primitive cultures that was limited to small geographical areas. The benefits of these cultures were that they lived in harmony with nature and did not use nature to their advantage. Reversal of the changes brought about by cultural imperialism is now not possible but attempt should be made to preserve the primitive cultures by integrating them into the imperialists’ cultures. This way the benefits of both could be integrated into the society and be utilized for betterment of civilization. INTRODUCTION:- Cultural Imperialism is referred to the practice of promoting and imposing a culture on nations who are politically and economically less powerful by nations who rule
explores the idea of how powerful language earns positions of high authority, alongside their continued utilization in administration. Exploring topics such as, naming together with subversion and rejection, Ashcroft defines language in terms of sovereignty and jurisdiction. Unknowingly influencing those they are being used on, the aforementioned language styles covey strength in command, but this power is not eternal. Prospero and Columbus constructed hierarchies through the use of unpaid debts, guilt, and dynamic language techniques outlined by Ashcroft; however,
Culturally inappropriate frameworks of research may lead not to just misleading conclusions but also counterproductive to what the research is supposed to achieve. Four aspects of using multicultural paradigms are noted below as suggested by (Gee and Handford 2012). The first important proposed principle is to be culturally conscious, specifically to be multicultural in the selection and application of theory and methods. This basically means that the researcher will stress cultural pluralism anddiversity and oppose cultural imperialism. In analysing the discourse of any culture, the researcher must not be contended with a cultural singular lens but can also draw from other diverse cultural resources.
Fokir in this regard can also be classified as an intellectual in the Gramscian sense of the term, since people like him can also make a significant contribution to knowledge: There is no human activity from which every form of intellectual participation can be excluded: homo faber cannot be separated from homo sapiens. The conflict between the oral and the written aspects of culture also surfaces as an issue in The Hungry Tide. The superiority of the
Introduction Both the Land Registration Act 2002 (LRA 2002) and its predecessor, the Land Registration Act 1925(LRA 1925) has shown no statutory definition of actual occupation. With the aim of filling up this lacuna, the courts have attempted to define it through statutory interpretation (not without difficulty). This essay will first analyze the shift in case law definition of what constitutes actual occupation whilst showcasing the difficulties of corroborating the current approach. Despite the difficulties of corroboration, it will still argue in favor of keeping the current standard with the use of academic writings and law commission reports. The shift in approach A good starting point would be the leading authority laid down in
Capability and Freedom: Another frequent misunderstanding in the secondary literature concerns the use of the term ‘freedom’. Especially in his more recent work, Amartya Sen often equates capabilities with freedoms, without always specifying in more detail what kind of freedoms he is referring to. Yet this equation can easily be misunderstood since, as Sen himself acknowledges, there are many kinds of freedom (some valuable, some detrimental, and some trivial) and ‘freedom’ means very different things to different people. The freedom to lead different types of life is reflected in the person’s capability set. The capability of a person depends on a variety of factors, including personal characteristics and social arrangements.
Please cite two examples. The society before were led by datus but when the Spaniards came to colonize us, one Spaniard became the leader in the whole country and the datus became only the subleader and follows the order of those who are higher in rank. In modern times, it still exists on the country, the President is the leader of the whole country, and there are government officials below him, like senators, governors, mayors and barangay officials. Another ultra-liberal cultural practices that were eradicated during colonial period and re still quite non-existent at the present, is the gender inequality. Before the Spanish era in the country, men and women have the same rights and benefits.
The exclusion of cultural outsiders can then be questioned on two fronts—of who is a Filipino (i.e., foreign nationals deeply immersed in the culture, versus the nominal Filipino citizen without cultural identification), and whether the outsider’s perspective is completely invalid. The latter debate is resolved in recognizing the complementary emic and etic approaches to doing research, of gaining insights respectively from the particular (i.e., the culture bearer) and the universal (i.e., the outsider). In this sense, while culture bearers can inform outsiders of the nuances of the local knowledge base and correct misinterpretations based on imposed perspectives, outsiders similarly attend to what is taken for granted and rediscovering the
In the bad effect is that the artifacts gathered in the Philippines are sometimes not placed in the Philippines but other country. The right of the Philippines’ artifacts of be placed in the Philippine museum has gone because power of other country and the archaeologist discovered it are also not Filipinos. In general, it is alright to allocate money in the archaeology researches but this fund should be used properly for the better improvement of the archaeology in the Philippines and also for the archaeologists to have their own research about this