“Hamsun's Liminality”

Nordlit ◽  
2020 ◽  
pp. 237-251
Author(s):  
Soha El Samad
Keyword(s):  
Travel Narratives ◽  
Cultural Hybridity ◽  
Colonial Discourse ◽  
Caucasus Region ◽  
Basic Argument ◽  
Practical Demonstration ◽  
Cultural Hybrid

This study seeks to establish the extent to which In Wonderland is a cultural hybridity discourse and a writing-back to Euro-American travelogues. In this ‘different’ travelogue, Hamsun’s voice cuts through the borderlands of the Russian colonized Caucasus region to reveal contempt for acquired culture and a rejection of global uniform identities in a manner that accords with Homi Bhabha’s concept of ‘hybridity.’ While keeping in mind Hamsun’s undisputed parodic style, this postcolonial reading claims that mimicry, as applied by Hamsun, is a practical demonstration of Bhabha’s theory that reflects his propensity to destabilize the West’s monolithic stance as regards the Orient. It therefore reveals the manner in which his supposedly colonial discourse exposes the discriminatory nature of colonial dominance. Within this context, Hamsun has become a cultural hybrid who refuses to imitate conventional European travel narratives or follow in their differentiating paths. On the whole, the basic argument is that Hamsun’s travelogue which invariably asserts, subverts and removes boundaries, does not endorse Orientalism neither in its romantic nor in its subservient form.

scholarly journals Not So Dangerous Liaisons: Interstitial Subjectivities and the Autobiography of Arab Women

2017 ◽  
Vol 7 (4) ◽  
pp. 11
Author(s):  
Samia Kholoussi
Keyword(s):  
Identity Politics ◽  
Cultural Hybridity ◽  
Arab Women ◽  
Colonial Discourse ◽  
Post Colonial ◽  
Female Self ◽  
Playing Field ◽  
And Gender ◽  
A Site ◽  
Cultural Hybrid

This research re-examines “cultural hybridity” from an Arab female standpoint. The concept is widely researched in post-colonial discourse, and in texts of bi-cultural Arab women, it is re-envisioned in the light of the specificity of their experience. Amidst a maze of proliferating theories, the study utilizes critical discussions in post-colonial discourse pertinent to the central argument namely; what does it mean to be hybrid for Arab women, and how do they perform cultural hybridity in their autobiographical writing? This study sets itself is to formulate a framework that allows us to talk about Arab women’s autobiography in this context. It explores a space that would take into account ethnic and gender linked issues to investigate alternatives for Arab female self-identification in cultural hybrid contexts. For case study, I use Assia Djebar’s Fantasia: An Algerian Cavalcade (1985) and Ahdaf Soueif’s In the Eye of the Sun (1992) as texts as growing out of, and emerging against the culturally hybrid reality in which the autobiographical persona finds herself; a reality from which these self -representations evolve and authors begin to tell their stories. The study yields inferences regarding the potential of interstitial subjectivities as catalyst for agency, and a site of resistance and subversion. Cultural hybrid reality, for Arab women, is a site of contested and complex identities. It opens up a playing field of performative contestation in which identity thrives in ongoing endeavor to reformulate the debates on assimilation, integration, and identity politics within such a discursive territory.

Neuroscience

2020 ◽  
pp. 234-245
Author(s):  
Paul B. Armstrong
Keyword(s):  
Cognitive Processes ◽  
Cultural Hybridity ◽  
Anatomical Structures ◽  
Scientific Consensus ◽  
The Social ◽  
The Brain ◽  
Cultural Hybrid

The claims that literary critics and theorists make about language, reading, emotions, and the social powers of literature are based on assumptions about cognition that can and should be tested against the relevant science. The findings of contemporary neuroscience will not settle all disputes about such matters, but the acceptance of some empirically tested postulates about the workings of the brain may at least rule some mistaken views out of bounds. The current scientific consensus is that language is a “bio-cultural hybrid” that develops through the interaction of inherited functions and anatomical structures in the brain with culturally variable experiences of communication and education. Any claims for cognitive or linguistic universality need to square with our bio-cultural hybridity. Brain-based, embodied cognitive processes constrain our experiences with literature, but they do not completely prescribe our responses or predetermine the effects of reading on our lives.

Adaptations of Time Travel Narratives in Japanese Multimedia: Nurturing Eudaimonia across Time and Space

2014 ◽  
Vol 7 (2) ◽  
pp. 136-151 ◽  
Author(s):  
Sung-Ae Lee
Keyword(s):  
Travel Narratives ◽  
Time Travel ◽  
Cultural Knowledge ◽  
Human Beings ◽  
The Core ◽  
The Past ◽  
Life Styles ◽  
Concern For Others ◽  
The Future ◽  
Live Action

To displace a character in time is to depict a character who becomes acutely conscious of his or her status as other, as she or he strives to comprehend and interact with a culture whose mentality is both familiar and different in obvious and subtle ways. Two main types of time travel pose a philosophical distinction between visiting the past with knowledge of the future and trying to inhabit the future with past cultural knowledge, but in either case the unpredictable impact a time traveller may have on another society is always a prominent theme. At the core of Japanese time travel narratives is a contrast between self-interested and eudaimonic life styles as these are reflected by the time traveller's activities. Eudaimonia is a ‘flourishing life’, a life focused on what is valuable for human beings and the grounding of that value in altruistic concern for others. In a study of multimodal narratives belonging to two sets – adaptations of Tsutsui Yasutaka's young adult novella The Girl Who Leapt Through Time and Yamazaki Mari's manga series Thermae Romae – this article examines how time travel narratives in anime and live action film affirm that eudaimonic living is always a core value to be nurtured.

Wacana Kolonial dalam Novel Max Havelaar: Sebuah Kajian Poskolonial

Metahumaniora ◽  
2017 ◽  
Vol 7 (3) ◽  
pp. 411
Author(s):  
Abu Bakar Ramadhan Muhamad
Keyword(s):  
Point Of View ◽  
The Other ◽  
The Novel ◽  
Colonial Discourse ◽  
The Impact ◽  
The Voice

AbstrakHegemoni kolonialisme dalam budaya poskolonial merupakan alasan penelitian inikemudian mengkaji wacana kolonial dalam novel Max Havellar (MH) khususnya dampakditimbulkannya. Dampak dimaksud adalah posisi keberpihakan pemikiran tersirat darikarya tersebut. Hasil pembahasan menunjukkan, secara temporal maupun permanen MHmenyuarakan ketidakadilan dalam kondisi-kondisi kolonial menyangkut penindasan sangpenjajah terhadap terjajah. Hanya saja, upaya mengatasnamakan atau mewakili suarakaum terjajah terbukti mengimplikasikan ciri ideologis statis kerangka kolonialisme(orientalisme); yakni cara pandang Eropasentris, di mana “Barat” sebagai self adalah superior,dan “Timur” sebagai other adalah inferior. Dalam konteks poskolonialisme, MH dengan sifatkritisnya yang berupaya “menyuarakan” nasib pribumi terjajah, justru menampilkan stigmapenguatan kolonialitas itu sendiri secara hegemonik. Artinya, “menyuarakan” nasib pribumidimaknai sebagai keberpihankan kolonial yang kontradiktif, di mana stigma penguatankolonialitas justru lebih terasa, ujung-ujungnya melanggengkan hegemoni kolonial. Tidakmembela yang terjajah, tetapi memperhalus cara kerja mesin kolonial.AbstractThe hegemony of colonialism in the culture of postcolonial society is the reason this studythen examines the colonial discourse in the novel Max Havellar (MH) in particular the impactit brings. The impact in question is the implied position of thought in the work. The resultsof the discussion show that, temporarily or permanently, MH voiced injustice in the colonialconditions regarding the oppression of the colonist against the colonized. However, the effort toname or represent the voice of the colonized has proven to imply a static ideological characterin the framework of colonialism (orientalism); ie Eropacentric point of view, in which “West” asself is superior, and “East” as the other is the inferior. In the context of postcolonialism, MH withits critical nature that seeks to “voice” the fate of the colonized natives, actually presents thestigma of strengthening coloniality itself hegemonicly. That is, “voicing” the fate of the pribumiis interpreted as a contradictory colonial flare, where the stigma of strengthening colonialityis more pronounced, which ultimately perpetuates the hegemony of colonialism. No longerdefending the colonized, but refining the workings of the colonial machinery.

Diversity Management: An Overlook on Brazil's Largest Companies

2018 ◽  
Vol 4 (2) ◽  
pp. 115
Author(s):  
Bruno Carramenha ◽  
Thatiana Cappellano
Keyword(s):  
Qualitative Research ◽  
Diversity Management ◽  
Corporate Discourse ◽  
Practical Demonstration

This article outlines the results of qualitative research on Diversity Management carried out with Brazil's 20 largest companies. The objective of the study was to map the perception of employees and managers on Diversity in the context of the organizations, confronting the corporate discourse with the perspective of professionals who identify with this theme. Therefore, we interviewed, using qualitative techniques, managers of 12 out of 20 national companies and 45 employees, representing all selected companies. The results show a very incipient management in Brazilian companies, with a discourse that is little aligned to the practice and almost no practical demonstration of results, perceived by employees with mistrust and a sense of exclusion.

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