Suchergebnisse

In seinem neuesten Buch Namibia and Germany. Negotiating the Past, legt der Soziologe Reinhart Kößler eine umfassende und erhellende Studie zu transnationaler Erinnerungspolitik und subalternen Erinnerungspraktiken mit Bezug zum Herero-Nama-Genozid vor. Der Fokus liegt hierbei auf dem spezifisch asymmetrischen Charakter der Debatte und den Herausforderungen "postkolonialer Versöhnung" in einem solchen Setting. Insbesondere geht es hierbei um ein tiefergehendes Verständnis von Akteurskonstellationen in dem komplexen Feld transnationaler Erinnerungspolitik. Der Autor reflektiert kritisch das postkoloniale Setting und wirft einige drängende Fragen auf: Welche Rolle kommt den betroffenen Opfer-Gruppen in dieser transnationalen Erinnerungspolitik zu? Inwiefern haben die Nachfahren der Genozid-Opfer eine Stimme in den bilateralen Verhandlungen zwischen Deutschland und Namibia? Das Buch verknüpft verschiedene Orte und Motive dieses postkolonialen (Erinnerungs-)konflikts zusammen in Hinblick auf die Herausforderungen sozialer (Un-)Gerechtigkeit in transnationalen Kommunikationsprozessen über eine solch verheerende Vergangenheit. ; In his new and timely book Namibia and Germany. Negotiating the Past the sociologist Reinhart Kößler offers a comprehensive and insightful study on transnational memory politics and subaltern commemorative practices related to the Herero-Nama-genocide, focusing on the specific asymmetrical character of the present debate and the challenges of "postcolonial reconciliation" in such a setting. The main aim is to contribute to an understanding of "actor constellations" within the complex field of transnational memory politics. In doing so, the book critically reflects on the postcolonial situation, raising some urgent questions: where is the space of the affected communities in this transnational memory politics? Do the descendants of the genocide victims actually have a voice in these bilateral talks? The book thus successfully brings together several sites and motives of this postcolonial (memory) conflict in an account of the difficulties and continuing injustices in "transnational communication over a dire past" (p. 10).

10 p. ; El presente trabajo busca recuperar los aportes del poscolonialismo en conexión con los estudios latinoamericanos contemporáneos con el propósito de identificar los principios teórico-epistémicos que se presentan como condición de posibilidad para un abordaje crítico y reflexivo sobre las migraciones limítrofes en Argentina. Así, la temática se enmarca en un recorrido histórico que parte del análisis de las relaciones entre conocimiento, poder y realidad en la organización colonial del mundo, pasando por la formación de los Estados nación, hasta llegar a la constitución de los rasgos específicos del imaginario nacional argentino. La relevancia de tales procesos radica en la posibilidad señalar, a partir de ellos, los actuales dispositivos de poder y regímenes de sentido sedimentados que se encuentran en la base de la producción de conocimiento científico en ciencias sociales. En este sentido, se pretende avanzar en la profundización de los procesos de identificación (y des-identificación) considerados necesarios a nivel cognitivo (social y académico) para la elaboración de pensamiento crítico en América Latina. The present work seeks to recover the contributions of postcolonialism in connection with contemporary Latin American studies with the purpose of identifying the theoretical and epistemic principles that are presented as a condition of possibility for a critical and reflexive approach on border migration in Argentina. Thus, the thematic is framed in a historical route that starts from the analysis of the relations between knowledge, power and reality in the colonial organization of the world, through the formation of the nation states, until arriving at the constitution of the specific features of the imaginary Argentine national. The relevance of such processes lies in the possibility of pointing out, from them, the current mechanisms of power and settled regimes of meaning that lie at the basis of the production of scientific knowledge in social sciences. In this sense, we intend to advance in the deepening of the processes of identification (and deidentification) considered necessary at the cognitive (social and academic) level for the elaboration of critical thinking in Latin America. --

Resumen: Este artículo explora el desarrollo económico, demográfico y social de la frontera norte de México y el papel que ha jugado ésta en su historia colonial, en relación al surgimiento y desarrollo de su literatura. La obra del tijuanense Luis Humberto Crosthwaite ilustra cómo esta historia colonial es subvertida y transformada en parodia, mediante la cual, la frontera adquiere su propia hegemonía y soberanía.Palabras clave: Cambio social, frontera, México, Tijuana, colonialismo, poscolonialismo. Abstract: This article explores Mexico Northern border economic, demographic and social development, and the role this has played in its colonial history in relation to the emergence and development of its literature. Tijuana´s writer Luis Humberto Crosthwaite work captures how this colonial history is subverted and transformed into parody. In this way, the border becomes hegemonic and sovereign.Key words: Social Change, Border, México, Tijuana, Colonialism, Postcolonialism.

Rhetorics of Belonging describes the formation and operation of a category of Palestinian and Israeli ""world literature"" whose authors actively respond to the expectation that their work will ""narrate"" the nation, invigorating critical debates about the political and artistic value of national narration as a literary practice

Sacred Modernity argues how everyday non-secular experiences of the natural world in Sri Lanka perpetuate ethno-religious identitarian narratives. It demonstrates the relationships between spaces of nature and environment and an ongoing aesthetic and spatial constitution of power and the political in which Theravada Buddhism is centrally implicated. To do this, the book works consecutively through two in-depth case studies, both of which are prominent sites through which Sri Lankan nature and environment are commodified: first, the country's most famous national park, Ruhuna (Yala), and second, its post-1950s modernist environmental architecture, 'tropical modernism'. By engaging these sites, the book reveals how commonplace historical understandings as well as commonplace material negotiations of the seductions of Sri Lankan nature are never far from the continued production of a post-independent national identity marked ethnically as Sinhalese and religiously as Buddhist. In the Sri Lankan context this minoritizes Tamil, Muslim and Christian non-Sinhala difference in the nation-state's natural, environmental and historical order of things.To make this argument, the book writes against the grain of Eurocentric social scientific understandings of the concepts 'nature' and 'religion'. It argues that these concepts and their implicit binary mobilizations of nature/culture and the sacred/secular respectively, struggle to make visible the pervasive ways that Buddhism – thought instead as a 'structure of feeling' or aesthetics – simultaneously naturalizes and ethnicizes the fabric of the national in contemporary Sri Lanka.Sacred Modernity shows the care and postcolonial methodological sensitivity required to understand how 'nature' and 'religion' might be thought through non-EuroAmerican field contexts, especially those in South Asia

Postcolonial Asylum is concerned with asylum as a key emerging postcolonial field. Through an engagement with asylum legislation, legal theory and ethics, David Farrier argues that the exclusionary culture of host nations casts asylum seekers as contemporary incarnations of the infrahuman object of colonial sovereignty.Postcolonial Asylum includes readings of the work of asylum seeker and postcolonial authors and filmmakers, including J.M. Coetzee, Caryl Phillips, Abdulrazak Gurnah, Leila Aboulela, Stephen Frears, Pawel Pawlikowski and Michael Winterbottom.These readings are framed by the work of postcolonial theorists (Homi Bhabha, Gayatri Chakravorty Spivak, Paul Gilroy, Achille Mbembe), as well as other influential thinkers (Giorgio Agamben, Jacques Derrida, Jacques Rancière, Emmanuel Levinas, Étienne Balibar, Zygmunt Bauman), in order to institute what Spivak calls a 'step beyond' postcolonial studies; one that carries with it the insights and limitations of the discipline as it looks to new ways for postcolonial studies to engage with the world