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Secularity, also the secular or secularness, is the state of being unrelated or neutral in regards to religion. Origins of secularity can be traced to the Bible itself and fleshed out through Christian history into the modern era. In the medieval period there were even secular clergy. Furthermore, secular and religious entities were not separated in the medieval period, but coexisted and interacted naturally.
Postcolonial literature is the literature by people from formerly colonized countries, originating from all continents except Antarctica. Postcolonial literature often addresses the problems and consequences of the decolonization of a country, especially questions relating to the political and cultural independence of formerly subjugated people, and themes such as racialism and colonialism. A range of literary theory has evolved around the subject. It addresses the role of literature in perpetuating and challenging what postcolonial critic Edward Said refers to as cultural imperialism.
Homi Kharshedji Bhabha is an Indian-British scholar and critical theorist. He is the Anne F. Rothenberg Professor of the Humanities at Harvard University. He is one of the most important figures in contemporary postcolonial studies, and has developed a number of the field's neologisms and key concepts, such as hybridity, mimicry, difference, and ambivalence. Such terms describe ways in which colonised people have resisted the power of the coloniser, according to Bhabha's theory. In 2012, he received the Padma Bhushan award in the field of literature and education from the Indian government. He is married to attorney and Harvard lecturer Jacqueline Bhabha, and they have three children.
In postcolonial studies and in critical theory, the term subaltern designates and identifies the colonial populations who are socially, politically, and geographically excluded from the hierarchy of power of an imperial colony and from the metropolitan homeland of an empire. Antonio Gramsci coined the term subaltern to identify the cultural hegemony that excludes and displaces specific people and social groups from the socio-economic institutions of society, in order to deny their agency and voices in colonial politics. The terms subaltern and subaltern studies entered the vocabulary of post-colonial studies through the works of the Subaltern Studies Group of historians who explored the political-actor role of the common people who constitute the mass population, rather than re-explore the political-actor roles of the social and economic elites in the history of India.
Caribbean literature is the literature of the various territories of the Caribbean region. Literature in English from the former British West Indies may be referred to as Anglo-Caribbean or, in historical contexts, as West Indian literature. Most of these territories have become independent nations since the 1960s, though some retain colonial ties to the United Kingdom. They share, apart from the English language, a number of political, cultural, and social ties which make it useful to consider their literary output in a single category. The more wide-ranging term "Caribbean literature" generally refers to the literature of all Caribbean territories regardless of language—whether written in English, Spanish, French, Hindustani, or Dutch, or one of numerous creoles.
Sidney Wilfred Mintz was an American anthropologist best known for his studies of the Caribbean, creolization, and the anthropology of food. Mintz received his PhD at Columbia University in 1951 and conducted his primary fieldwork among sugar-cane workers in Puerto Rico. Later expanding his ethnographic research to Haiti and Jamaica, he produced historical and ethnographic studies of slavery and global capitalism, cultural hybridity, Caribbean peasants, and the political economy of food commodities. He taught for two decades at Yale University before helping to found the Anthropology Department at Johns Hopkins University, where he remained for the duration of his career. Mintz's history of sugar, Sweetness and Power, is considered one of the most influential publications in cultural anthropology and food studies.
Talal Asad is a Saudi-born cultural anthropologist who is currently Distinguished Professor Emeritus of Anthropology and Middle Eastern Studies at the City University of New York Graduate Center. His prolific body of work mainly focuses on religiosity, Middle Eastern studies, postcolonialism, and notions of power, law and discipline. He is also known for his writing calling for an anthropology of secularism. His work has had a significant influence beyond his home discipline of anthropology. As Donovan Schaefer writes:
The gravitational field of Asad’s influence has emanated far from his home discipline and reshaped the landscape of other humanistic disciplines around him.
Saba Mahmood (1961–2018) was professor of anthropology at the University of California, Berkeley. At Berkeley, she was also affiliated with the Center for Middle Eastern Studies, Institute for South Asia Studies, and the Program in Critical Theory. Her scholarly work straddled debates in anthropology and political theory, with a focus on Muslim majority societies of the Middle East and South Asia. Mahmood made major theoretical contributions to rethinking the relationship between ethics and politics, religion and secularism, freedom and submission, and reason and embodiment. Influenced by the work of Talal Asad, she wrote on issues of gender, religious politics, secularism, and Muslim and non-Muslim relations in the Middle East.
Wendy L. Brown is an American political theorist. She is the UPS Foundation Professor in the School of Social Science at the Institute for Advanced Study in Princeton, NJ. Previously, she was Class of 1936 First Professor of Political Science and a core faculty member in The Program for Critical Theory at the University of California, Berkeley.
The HonourableSylvia Wynter, O.J. is a Jamaican novelist,[1] dramatist,[2] critic, philosopher, and essayist.[3] Her work combines insights from the natural sciences, the humanities, art, and anti-colonial struggles in order to unsettle what she refers to as the "overrepresentation of Man." Black studies, economics, history, neuroscience, psychoanalysis, literary analysis, film analysis, and philosophy are some of the fields she draws on in her scholarly work.
Arif Dirlik was a Turkish-American historian who published on historiography and political ideology in modern China, as well as issues in modernity, globalization, and post-colonial criticism. Dirlik received a BSc in Electrical Engineering at Robert College, Istanbul in 1964 and a PhD in History at the University of Rochester in 1973.
Lisa Lowe is Samuel Knight Professor of American Studies and Ethnicity, Race, and Migration at Yale University. Prior to Yale, she taught at the University of California, San Diego, and Tufts University. She began as a scholar of French and comparative literature, and since then her work has focused on the cultural politics of colonialism, immigration, and globalization. She is known especially for scholarship on French, British, and United States colonialisms, Asian migration and Asian American studies, race and liberalism, and comparative empires.
Postcolonialism is the critical academic study of the cultural, political and economic legacy of colonialism and imperialism, focusing on the impact of human control and exploitation of colonized people and their lands. The field started to emerge in the 1960s, as scholars from previously colonized countries began publishing on the lingering effects of colonialism, developing a critical theory analysis of the history, culture, literature, and discourse of imperial power.
Postcolonial international relations is a branch of scholarship that approaches the study of international relations (IR) using the critical lens of postcolonialism. This critique of IR theory suggests that mainstream IR scholarship does not adequately address the impacts of colonialism and imperialism on current day world politics. Despite using the language of post-, scholars of Postcolonial IR argue that the legacies of colonialism are ongoing, and that critiquing International Relations with this lens allows scholars to contextualize global events. By bridging postcolonialism and International Relations, scholars point to the process of globalization as a crucial point in both fields, due to the increases in global interactions and integration. Postcolonial IR focuses on the re-narrativization of global politics to create a balanced transnational understanding of colonial histories, and attempts to tie non-Western sources of thought into political praxis.
The coloniality of power is a concept interrelating the practices and legacies of European colonialism in social orders and forms of knowledge, advanced in postcolonial studies, decoloniality, and Latin American subaltern studies, most prominently by Anibal Quijano. It identifies and describes the living legacy of colonialism in contemporary societies in the form of social discrimination that outlived formal colonialism and became integrated in succeeding social orders. The concept identifies the racial, political and social hierarchical orders imposed by European colonialism in Latin America that prescribed value to certain peoples/societies while disenfranchising others.
Decoloniality is a school of thought that aims to delink from Eurocentric knowledge hierarchies and ways of being in the world in order to enable other forms of existence on Earth. It critiques the perceived universality of Western knowledge and the superiority of Western culture, including the systems and institutions that reinforce these perceptions. Decolonial perspectives understand colonialism as the basis for the everyday function of capitalist modernity and imperialism. Decoloniality emerged as part of a South America movement examining the role of the European colonization of the Americas in establishing Eurocentric modernity/coloniality. Decolonial theory and practice have recently been subject to increasing critique. For example, Olúfẹ́mi Táíwò argued that it is analytically unsound, that "coloniality" is often conflated with "modernity", and that "decolonisation" becomes an impossible project of total emancipation. Jonatan Kurzwelly and Malin Wilckens, used the example of decolonisation of academic collections of human remains - which were collected during colonial times to support racist theories and give legitimacy to colonial oppression -, and showed how both contemporary scholarly methods and political practice perpetuate reified and essentialist notions of identities.
The Small Axe Project is an integrated publication undertaking devoted to Caribbean intellectual and artistic work, exercised over three platforms—Small Axe; sx salon, and sx visualities—each with a different structure, medium, and practice.
Ana Mariella Bacigalupo is a Peruvian anthropologist. She is a full professor at the State University of New York at Buffalo and has previously taught throughout the USA and in Chile. Her research primarily focuses on the shamans or machis of the Mapuche community of Chile, and the ways shamanic practices and beliefs are affected by and influence communal experiences of state power, mythical history, ethics, gender, justice, and identity.
The term Creole nationalism or Criollo nationalism refers to the ideology that emerged in independence movements among the Criollos, especially in Latin America in the early 19th century. Creole nationalists wanted an end to control by European powers. That goal was facilitated when the French Emperor Napoleon seized control of much of Spain and Portugal (1807-1814), breaking the chain of control from the Spanish and Portuguese kings to the local governors. The colonies rejected allegiance to Napoleonic metropoles, and increasingly the creoles demanded independence. They sought to overthrow the "peninsulars" - the temporary officials sent from the motherlands to impose control. They achieved independence in the course of civil wars between 1808 and 1826. The term "Creole nationalism" is generally applied to other colonies during decolonization.
Yarimar Bonilla is a Puerto Rican political anthropologist, author, columnist, and professor of anthropology and Puerto Rican studies at Hunter College and the Graduate Center of the City University of New York. Bonilla’s research questions the nature of sovereignty and relationships of citizenship and race across the Americas.
References
- ↑ "David Scott | Department of Anthropology". anthropology.columbia.edu. Retrieved 21 April 2023.
- ↑ Glasberg, Eve (11 April 2023). "Three Columbians Win Guggenheim Fellowships". Columbia News. Retrieved 21 April 2023.
- ↑ Hall, Stuart (1 January 2005). "Interview | David Scott by Stuart Hall". Bomb . Retrieved 25 July 2023.
- ↑ "David Scott | Initiative on Race, Gender and Globalization". irgg.yale.edu. Retrieved 21 April 2023.
- ↑ Marsh, Gervais (30 December 2022). "Not Enough Pressure at the 2022 Kingston Biennial". Hyperallergic. Retrieved 21 April 2023.
- 1 2 "David Scott | Small Axe Project". smallaxe.net. Retrieved 21 April 2023.
- ↑ "Powers of the Secular Modern". Stanford University Press.