Our observations say that we ought to consider the notions of tradition/ translation and hybridism from two axes: the reflection on the processes of cultural production and the understanding of the identity articulations and negotiations that occur between the communities and the local power. In the articulation of the differences, a Third Space always comes to existence. From this perspective, popular culture should closely connect to the political field, emphasizing that the essential is the power relations that defines it (popular culture) in continuous tension with the dominant culture, as Hall (2011) frequently problematizes it. In the contemporaneity, we can observe the establishment of new contact zones, new translational movements, …show more content…
In the postcolonial perspective, the tradition - and its cultural products - whenever understood as something fixed in time, immutable, and set apart from the social and economic dimensions, may become infertile objects that do not assist the conquest of or the access to the social rights, revealing a closed vision of cultural identity (BHABHA, 2013). An essentialist look in pursuit of cultural authenticity may even hamper this access, even though it seeks the affirmation of these peoples' rights. Mota (2008) explains that in this process the traditional communities try to search for validation of its cultural capital for 'to prove' to the agencies that they have rights for the land. For that purpose, they may have to go in accordance with the expected image of an 'authentic Indian', using an essentialist gesture, which is grounded on a notion of "fixed pureness," over their own culture. Another aspect that needs to be taken into consideration, as Coast (2012) affirms, is the fact that the notion of multiculturalism may determine a practice that naturalizes inequity by confusing tradition and …show more content…
Two forms of universalism exist: the anti-differentialist universalism that operates through the negation of differences and the differentialist universalism that operates through the absolutization of differences. While the negation of differences happens from the norm of homogenization hindering contextual comparisons (for example, the cultural differences), the absolutization of differences occurs through the norm of relativism, which makes the differences incomparable for the absence of transcultural criteria. Clearly, during the colonization of Brazil and the first years of the Republic, the power expressed an anti-differentialist universalist posture, guided by exclusion and marginalization of the exploited peoples or even under an integrationist perspective in relation to a supposedly homogeneous national
She acknowledges that they may feel it's pointless to survive without carrying any cultural heritage. However, the author argues that questioning, curiosity, and acceptance are also part of the human tradition and are as old as ideas of ethnicity and religion. These qualities are equally important in shaping one's identity and they have allowed for the growth of human knowledge and understanding throughout history. Therefore, it is just as valuable to embrace these traits as it is to embrace one's cultural heritage.
The lead character in this narrative, Tara, navigates feelings of anxiety stemming from the passing of her grandfather while simultaneously uncovering previously unknown details regarding her heritage. Her ‘"dad never taught [her] about who [she] was?" “But then [her] Moshom did teach [her]...”’, This highlights how society has instilled a sense of shame, preventing people from celebrating their roots. It is a form of oppression that restricts individuals from discovering their origins and where they come from. This sense of shame can lead to a disconnection from one's cultural identity and a lack of understanding about one's heritage.
In relation to colorblindness, further propagates the institution of racism and does not provide enough push, to topple the status quo and this alludes to its privilege. To address multiculturalism, “There can be no history of Gujarati peoples, as we saw in the previous chapter, without consideration of Zanzibar, Tanzania, Ethiopia, and Muscat.” (Prashad, 46). Cultures are not solely their own but are a combination of several others and are curated as a result of many encounters and interactions with a multitude of
Cultural traditions establish a direct relationship to one's ancestors and ancestry. It provides a sense of belonging and helps people to connect with their cultural identities. The characters' commitment to Anishinaabe traditions and practices helps them keep a connection to their Indigenous origin and shapes their individual and communal identities in the novel. Cultural traditions are usually practiced within the framework of a community. They draw people together, cultivating a sense of belonging, shared experiences, and mutual support.
d., 1989). Scholars who endorse this term maintain that Brazilians do not regard each other through the lens of race, and that therefore race is not a relevant consideration in the study of social inequality. Abdias Nascimento’s ideas stand in direct opposition to this dominant discourse of racial democracy. His writings affirm the continuing importance of race in analyses of political inequality. He also draws attention to the important differences in cultural practice and worldview that emerge from the African ancestry of Brazil’s Afro-Brazilian population in ways that dominant political discourses, in Brazil and elsewhere, are not likely to.
He calls for people to take pride in their heritage and not be ashamed of the culture they come from. Martí approaches this by calling out to people with jaded outside ideologies and makes an example of them, “these men born in America who are ashamed of the mother that raised them because she wears an Indian apron, “(Martí 283). Indian apron can be a reference to indigenous beliefs and traditions. How in order to be governed by the authentic legislation, there is need for no outside influence. One must turn to the origin of the history of a place before it was submitted under colonized authority.
Washuta explained on page 5, “I cringe every time I hear “part Indian,” feeling my arm sliced off at the shoulder,” (Washuta 5). This statement created a feeling of heartache. This made the audience understand her pain and helped communicate the importance of her argument by adding a very human nature to it. The author also included many rhetorical devices in this essay. One of these devices was repetition.
Even though America has become quite the diverse place with diverse cultures, the cultural appropriation found within the American society contributes to the loss of multiple minority culture’s identity. Native Americans are one of the minority groups most heavily impacted by cultural appropriation. From offensive sports, many American Indians feel as though their cultural identities are lost in the mass of stereotypes and false representations of them in popular culture. In literature and film, Indians are too often portrayed as some variation of “the Noble or Ignoble Savage” (Gordon, 30), violent and uneducated, and it is easy to imagine how this negative representation inspires resentment in the Native American community, who have no interest in having their cultures and peoples being reduced to mere savages,
Cultural Immersion: Muslim Americans Part 2 Many Muslim families are labelled, judged, and in some cases feared by the American people. Many major cities have mosques, and it is important to acknowledge the presence and value this individuals have in our society. In effort to achieve a better understanding of the faith itself and the lifestyle of those that follow the faith, I visited a worship service and a community event held at one of the mosques in Iowa. In some ways this experience felt very foreign, yet in many ways it felt very comfortable.
Mary Louise Pratt’s essay “ Arts of the Contact Zone” opens up a new concept for social spaces where cultures meet in a context of extensive differences of power in social and intellectual classes. Pratt has a lot of thoughts regarding contact zones and communities that she supports by describing different scenarios. The contact zone is a place of many emotions. It can be a dangerous place where people misunderstand each other, but it can also be a place where people learn from each other and have a mutual understanding.
In this way, power is both used to establish the arena in which popular culture develops, and shifting pop culture conveys the dichotomous dynamic between conflicting powers of colonialism and resistance through
Everyone has their own unique cultural identity. Individuality is the genetic code for differences and individuality, and it allows people to perceive certain aspects of the world through a different lens. Everyone has different tastes in music, different behavioral attributes, and different facial features that set others apart. To a great extent, one’s culture informs the way they view others and the world.
2.1 Representation and identity A Cultural theorist, also a leading figure of the development of media and cultural studies, Stuart Hall’s cultural representation theory is very representative and has a significant impact in the field of cultural studies. His book “Representation: Cultural representations and signifying practices” published in 1997 is a study of the crucial links between language, culture and how shared meanings are constructed and represented within the language. Hall believes culture plays the primary role in how we construct meaning and representation was closely related to culture. Representation is the process by which meaning is produced and exchanged between members of a culture through the use of language, such as
The film Lost in Translation follows two Americans visiting Tokyo during important transitional periods in their lives. Charlotte is a recent college graduate trying to figure out her career while also moving on from the honeymoon phase of her new marriage. Bob Harris is essentially going through a mid-life crisis as he sorts through life post-movie stardom and struggles to maintain a relationship with his overbearing wife. The two find each other in the hotel bar as a result of their inability to sleep and form a connection based on their mutual isolation in both their relationships and the city of Tokyo. The film touches on the importance of communication as well as what it is like to be a foreigner alone in a vastly different culture.
Coloniality of power is a concept/phrase originally coined by Anibal Quijano. The concept itself refers to interconnecting the practices and legacies of European colonialism in social orders and forms of knowledge. More specifically, it describes the lasting legacy of colonialism within modern society in the form of social and racial discrimination that has been incorporated into today’s social orders. Furthermore, it identifies the racial, political and social hierarchies enforced by European colonialists in Latin America that gave value to certain people while marginalizing others. Quijano’s main argument is based around the notion that the colonial structure of power created a class system, where Spaniards and other light skinned ethnicities