scholarly journals Viewing of Women as Culture and Domain in “Perchavan” by Qaisra Shahraz

2020 ◽  
Vol 10 (4) ◽  
pp. 1
Author(s):  
Shaista Andleeb ◽  
Muhammad Asif Khan
Keyword(s):  
Third World ◽  
Postcolonial Feminism ◽  
Critical Thought ◽  
The Third ◽  
Cultural Codes ◽  
Pakistani Women ◽  
Definition Of ◽  
The Third World ◽  
Cultural Roles

Postcolonial Feminism serves as a critical thought to reset the idiom of suppression by identifying the cultural codes which involve women as the ‘Other’ in the Third World countries. This paper is an effort to point out the process of gender fixation in Pakistan which determines the cultural roles for women. This paper tries to define that the system of positioning of women in Pakistan, establishes the term women, as culture and domain. The paper tries to investigate the ideological problem in Pakistan for structuring the women’s identity in their sexual cum biological caricatures in groups instead of their talents. The paper tries to explore that Qaisra Shahraz in “Perchavan” is trying to identify that the term ‘women’, initiates a debate on women not as the emblem of culture, yet women appear to be the culture themselves against all the ethnographic standards of gender remapping in any definition of culture. This study, about the Pakistani women, is an effort to show that Shahraz in “Perchavan” tries to expose, that women are treated as the culture in Pakistan. However, the women in the process of regional nomenclature become portable objects and ultimately they become the domain of society.

Warfare, oracles and iron: a case study of production among the pre-colonial Klowe, in the light of some recent Marxist analyses

Africa ◽  
1984 ◽  
Vol 54 (2) ◽  
pp. 29-48 ◽  
Author(s):  
David Brown
Keyword(s):  
Third World ◽  
Theoretical Work ◽  
Central Place ◽  
Marxist Theory ◽  
The Third ◽  
Definition Of ◽  
Opening Paragraph ◽  
The Third World

Opening ParagraphIt is perhaps surprising that the recent resurgence of interest in the application of Marxist theory to the study of the historically non-capitalist societies of the Third World should have focused, at least in part, upon the stateless societies of Africa. To some extent, this interest in some of the least differentiated and least class-stratified of societies can be related to the fundamental problematic of Marxist sociology: the characterization of the stage of advanced communism, which remains so obscure in Marx's own theoretical work. An understanding of the dynamics of ‘primitive’ communism might be seen, therefore, as an essential precursor to this underlying concern. Certainly, the often highly tendentious views of Marxist writers on such issues as the definition of the state and the extent of exploitation in the primitive communist mode can be related to this need. However, the rise of Marxist anthropology has not only been presented as a problem of general evolutionary theory. Other influences have been offered to account for the new concern, the most widely cited being the supposed crisis of functionalism, and the resulting necessity for a complete reorientation of the whole discipline of anthropology. Stateless societies, having long occupied a central place in the field of anthropological enquiry, and yet outwardly presenting such simplicity of form, offer a particular challenge to the radical, and in several recent works have been interpreted in what is claimed to be a novel and distinctive way.

scholarly journals Violence Ritualized

SAGE Open ◽  
2017 ◽  
Vol 7 (1) ◽  
pp. 215824401770152
Author(s):  
Nausheen Ishaque
Keyword(s):  
Third World ◽  
Female Sexuality ◽  
Woman Question ◽  
Postcolonial Feminism ◽  
Theoretical Underpinning ◽  
The Third ◽  
The Third World ◽  
The Way

This article aims to undertake a study of The Holy Woman by Qaisra Shahraz in terms of how it brings forth the woman question by effectively reflecting on the dangerous chemistry of tradition and religion—a chemistry meant to legitimize ritualization of violence. This naturally entails discussion on the way tradition is made to conspire with religion against women with an exclusive theoretical underpinning of postcolonial feminism. The author has kept the focus of study limited to the issues of female sexuality, celibacy, and hijab. Evidently, the discussion dilates upon how religion is superseded by tradition. This unavoidably causes circumstances culminating in realities that stamp the destitute and dismay of women hailing from the third world postcolonial order.

Sources of Leadership in the Yugoslav Revolution: A Local-Level Study

1976 ◽  
Vol 18 (1) ◽  
pp. 64-84 ◽  
Author(s):  
Bette S. Denich
Keyword(s):  
Third World ◽  
Local Level ◽  
Class Structure ◽  
Agricultural Producers ◽  
Contemporary World ◽  
The Third ◽  
Peasant Revolution ◽  
Definition Of ◽  
The Third World ◽  
Political Realities

‘Peasant revolution’ is an anomalous concept. The oppressed in past class societies have been predominantly peasant,1 and this situation continues in the contemporary world, if the definition of ‘peasant’ includes the dependent agricultural producers of the Third World. However, the distinction between humanistic sympathies and political realities led Marx, and subsequent theorists, to a negative view of the capacity of peasants to carry out successful revolutions. According to this reasoning, the parochialism of peasant life precludes the scope of comprehension, organization, and program required to overthrow the existing class structure. These limitations have led, over and over, to abortive revolts, to the impossibility of purely peasant revolution.

scholarly journals URSPRUNGSFOLK OCH RATTEN TILL SJÅLV-BESTÅMMANDE: Sjalvbestammandedoktrinen mot en ny mening?

1996 ◽  
Author(s):  
Ulf Johansson Dahre
Keyword(s):  
International Relations ◽  
Indigenous Peoples ◽  
Social Participation ◽  
Third World ◽  
Self Determination ◽  
The Third ◽  
Democratic Rights ◽  
Definition Of ◽  
The Right ◽  
The Third World

Ulf Johansson Dahre: Indigenous peoples and the right to self-determination: selfdetermination towards a new meaning? The beginning of the last decade of the 20th century has seen the end of a distinet era in international relations. This era, encompassing the years 1945-1990, was the era of decolonization, in which self-determination was defined or understood in relation to decolonization in the third world. This era also brought a distinet definition of self-determination. Entitled to self-determination were the peoples of European overseas colonies. Minorities and indigenous peoples excluded. However, a redefinition, or an extension of the concept, is ocurring. It is likely that self-determination will become a legal right of indigenous peoples, but not explicitly recognizing secession, but a right to political and social participation within the existing States. In the transition from colonial to postcolonial contexts, self-determination is becoming a means of conflict resolution and a way of pushing for democratic rights, also for indigenous peoples.

scholarly journals Postcolonial-Feminist elements in E. M. Forster's A Passage to India

2014 ◽  
Vol 17 (3) ◽  
pp. 68-76
Author(s):  
Sarah Tavassoli ◽  
Narges Mirzapour
Keyword(s):  
Identity Formation ◽  
Gender Discrimination ◽  
Third World ◽  
Postcolonial Feminism ◽  
Female Victim ◽  
One Dimensional ◽  
Third World Feminism ◽  
The Third ◽  
The Third World ◽  
Postcolonial Feminist

Postcolonial feminism, also labeled third-world feminism, is an innovative approach, depicting the way women of colonized countries suffer from double colonization: native patriarchies and imperial ideology. While Western feminism focuses on gender discrimination, postcolonial feminism tries to broaden the analysis of the intersection of gender and multicultural identity formation. Postcolonial feminists believe that Western feminism is inattentive to the differences pertaining to class, race, feelings, and settings of women of colonized territories; therefore, postcolonial feminism warns the third-world woman not to copy nor imitate the Western woman's style, and tries to demonstrate what feminism means to woman in a non-western culture. The present article is based on the conviction that E. M Forster's A Passage to India (1924) possesses the characteristics to be interpreted from the postcolonial feminism vantage point. This novel is the account of two British women who question the standard behaviors of the English toward the Indians and suffer permanently from an unsettling experience in India. The female victim in this novel is not a third-world black woman as typically portrayed in such novels, but a white British woman who fails in her quest to see the real India. By depicting the limited worldview of the two British women this article concludes that the privilege attributed to them is indeed a one- dimensional view and Western feminist prejudice.

The Other Battleground of the Cold War: The UN and the Struggle against International Terrorism in the 1970s

2014 ◽  
Vol 16 (1) ◽  
pp. 61-84 ◽  
Author(s):  
Bernhard Blumenau
Keyword(s):  
Third World ◽  
High Water ◽  
West Germany ◽  
International Terrorism ◽  
Soviet Bloc ◽  
Western Countries ◽  
The Third ◽  
Definition Of ◽  
The Third World ◽  
East West

The 1970s are often associated with East-West détente, talks about the limitation of nuclear and conventional forces, the emergence of the Third World as an increasingly important factor in international relations, and the subsequent erosion of détente and deepening of East-West hostility. However, the 1970s were also a high-water mark of international terrorism—particularly terrorism emanating from the Middle East—and this threat generated action on the part of the leading Western countries. The United Nations (UN) could have been an important forum in which to address this threat and develop responses, but the UN was paralyzed by the differences not only between the Western countries and the Soviet bloc but also between the West and the Third World. The definition of “terrorism” was a particular bone of contention. Nevertheless, despite this inauspicious environment, some achievements proved feasible because of a changing international context that was increasingly hostile to terrorism and the persistence and diplomatic skills of some Western countries, notably West Germany.

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