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Journal articles on the topic 'Colonialism – History – 19th century'
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1
Sengupta, Rakesh. "Towards a Decolonial Media Archaeology: The Absent Archive of Screenwriting History and the Obsolete Munshi." Theory, Culture & Society 38, no. 1 (July 6, 2020): 3–26. http://dx.doi.org/10.1177/0263276420930276.
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Much has been written about how Foucault's archaeology of the modern episteme, emerging from early 19th-century Europe, was curiously divorced from its context of colonialism. Media archaeology, as Foucault's legacy, has also remained rather geopolitically insular and race agnostic in its epistemological reverse engineering of media modernity. Using screenwriting history as a case study, this article demonstrates how bringing decolonial thinking and media archaeology together can challenge linear narratives of modernity/coloniality in media history. The article connects two seemingly disparate histories of archival absence and human obsolescence to reveal the construction of an elusive screenwriting modernity that has historically obscured parallel scripting practices and pre-existing scribal traditions.
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Noorzai, Roshan. "The Battle of Maiwand and the Taliban’s Tarani." Iran and the Caucasus 23, no. 3 (July 26, 2019): 233–47. http://dx.doi.org/10.1163/1573384x-20190303.
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This study analyzes the post-September 11 Taliban’s discourse, exploring particularly the sujet of the battle of Maiwand (July 27, 1880) in the Taliban’s tarani (pl. of tarana “chant, song”). After providing a brief history of the post-September 11 conflict in Afghanistan, the paper examines Afghanistan’s experience of colonialism in the 19th century by discussing the Anglo-Afghan wars, with a focus on the battle of Maiwand and its importance in the modern history of Afghanistan. This study takes a postcolonial and postmodernist approach to discourse analysis. Using a postmodernist approach, the author tried to understand how the Taliban saw the post-September 11, 2001 conflict, and how they legitimized their actions. This study concludes that the Taliban used Afghanistan’s past experience of colonialism in their discourse. In fact, they refer to the historical events and personalities, those led resistance against colonial powers in the 19th century, for propaganda purposes. In addition, the paper shows that the colonial past is an important factor in the success or failure of interventions and peacekeeping missions, particularly in Afghanistan.
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Jadhav, Avkash Daulatrao. "The Role of British Legislations and the Working Class Movement in Bombay: A Historical Study of the Factory Acts of 1881 and 1891 in India." International Social Sciences Review 1 (March 14, 2019): 1–10. http://dx.doi.org/10.37467/gka-socialrev.v1.1965.
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India has been a country to raise inquisitiveness from ancient times. The era of colonialism in India unfolds many dimensions of struggle by the natives and the attempts of travesty by the imperialist powers. This paper will focus on the two landmark legislation of the end of the 19th century specifically pertaining to the labour conditions in India. The changing paradigms of the urban and rural labour underwent a phenomenal change by the mid 19th century. The characteristic which distinguishes the modern period in world history from all past periods is the fact of economic growth.
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Hussin, Nordin. "Trading Networks of Malay Merchants and Traders in the Straits of Melaka from 1780 to 1830." Asian Journal of Social Science 40, no. 1 (2012): 51–82. http://dx.doi.org/10.1163/156853112x632566.
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Abstract Malay merchants and traders played an essential and significant role in the early modern history of trade and commerce in Southeast Asia. Nevertheless records on the history of their entrepreneurship has been hardly written and researched upon. Thus, the main objective of this paper is to trace back the dynamic of Malay trading communities in the late 18th and towards the early decades of the 19th century. The paper would also highlight the importance of Malay traders in early Penang and the survival of Melaka as an important port in the late 18th century. A focal analysis of this study is on the 18th and 19th centuries Malay merchant communities and how their active presence in the Malay waters had given a great impact to the intra-Asian trade in Southeast Asia prior to the period of European colonialism and imperialism.
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Mochamad Fauzie. "Raden Saleh's Resistance to Colonialism in the Painting "Between Life and Death" (1848)." IICACS : International and Interdisciplinary Conference on Arts Creation and Studies 3 (April 14, 2020): 219–32. http://dx.doi.org/10.33153/iicacs.v3i1.43.
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Romanticism became a new cultural orientation in Europe in the 19th century. Through the exploration of tradition and history, romanticism gradually aroused nationalism, giving rise to a paradoxical situation: on the one hand, it fueled colonial expansion, on the other hand, aroused the spirit of resistance of colonized society. Raden Saleh was in Europe in this situation and became famous as a Romantic painter. This research departs from the assumption that Romanticism encouraged Raden Saleh to develop resistance to colonialism in painting. This study aims to prove the existence of signs of resistance to Colonialism in Raden Saleh's painting, entitled "Between Life and Death" (1848). This goal was achieved by analyzing the painting with CW Morris Semiotics, with the approach of Psychoanalysis Theory and Postcolonial Theory. Research shows that there are signs of resistance to Colonialism in the painting.
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Pushaw, Bart. "Coloniality at Global Scales: Reframing the Nineteenth-Century Exhibition Image." Acta Academiae Artium Vilnensis 105, no. 105 (February 8, 2022): 82–104. http://dx.doi.org/10.37522/aaav.105.2022.107.
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This study advocates for the necessity of writing more lateral art histories across cultures and geographies in the global 19th century by placing two history painters, the Estonian Johann Köler (1826–1899) and the Peruvian Luis Montero (1826–1869), into conversation. Although the role of indigenous actors within local histories of colonial conquest loomed large for both artists, the enduring Eurocentrism of 19th-century art history has limited how we might understand the commensurability of coloniality in the period. This study serves as an experimental roadmap for transcending these historiographical limitations, establishing the 19th century as a significant period of cultural correspondence between Eastern Europe and Latin America.
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Gupta, Nikita. "Racism Reflected in Heart of Darkness by Joseph Conrad." SMART MOVES JOURNAL IJELLH 9, no. 5 (May 17, 2021): 66–71. http://dx.doi.org/10.24113/ijellh.v9i5.11039.
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This paper deals with the concept of racism, which is considered as a dark topic in the history of the world .Throughout history, racist ideology widespread throughout the world especially between black people and white people. In addition, many European countries started to expand their empire and to get more territories in other countries. Joseph Conrad’s Heart of Darkness which is his experience in the Congo River during the 19th century dealt with the concept of racism, which was clear in this novel because of the conflicts that were between black and white people and it explained the real aims of colonialism in Africa, which were for wealth and power.
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Rasyad, Abdul, Badarudin, Lalu Murdi, and Jujuk Ferdianto. "Nasionalisme Kebangsaan Sebagai Spirit Perjuangan Tokoh Pejuang di Lombok Timur 1945-1949." Jurnal Pendidikan Sejarah 10, no. 1 (May 11, 2021): 35–56. http://dx.doi.org/10.21009/jps.101.03.
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The struggle of the Indonesian people to achieve independence from the colonialists is as old as colonialism itself. The struggle for independence had at least begun since the establishment of the late 19th century as a chain of struggle for the people in various regions in the archipelago. The struggle of the people of East Lombok in opposing colonialism is a historical record that complements the history of the national struggle of the Indonesian nation and does not have any meaning for the national struggle of the nation. This struggle is also a very strong bond to reach the culmination point of the struggle, namely the Proclamation of Independence on August 17, 1945, as well as efforts to defend Indonesia's independence until 1950. This study has a fundamental contribution in understanding historical information related to nationalism and the spirit of struggle for warriors in East Lombok. History, in this case the revolution in East Lombok in 1945-1949, has a dedactic value for the current and future generations of the nation. The educational value that can be learned from these historical events is at least that the nation's generation has mental strength both biologically and psychologically in facing all the challenges of life and has a high sense of nationalism as part of Indonesian society that must uphold the name of the Indonesian nation.
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Spitra, Sebastian M. "Civilisation, Protection, Restitution: A Critical History of International Cultural Heritage Law in the 19th and 20th Century." Journal of the History of International Law / Revue d’histoire du droit international 22, no. 2-3 (October 21, 2020): 329–54. http://dx.doi.org/10.1163/15718050-12340154.
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Abstract This article provides a new narrative for the history of cultural heritage law and seeks to contribute to current legal debates about the restitution of cultural objects. The modern protection laws for cultural objects in domestic and international law evolved in the 19th and 20th century. The article makes three new arguments regarding the emergence of this legal regime. First, ‘civilisation’ was a main concept and colonialism an integral part of the international legal system during the evolution of the regime. The Eurocentric concept of civilisation has so far been an ignored catalyst for the international development of cultural heritage norms. Second, different states and actors used cultural heritage laws and their inherent connection to the concept of civilisation for different purposes. Third, the international legal system of cultural heritage partly still reflects its colonial roots. The current restitution discussions are an outcome of this ongoing problematic legal constellation.
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Provence, Michael. "OTTOMAN MODERNITY, COLONIALISM, AND INSURGENCY IN THE INTERWAR ARAB EAST." International Journal of Middle East Studies 43, no. 2 (April 8, 2011): 205–25. http://dx.doi.org/10.1017/s0020743811000031.
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AbstractThe foundations of both Arab and Turkish nationalism lay in the late Ottoman mass education and conscription project and in the region-wide struggle against colonial rule in the 1920s and 1930s. The anticolonial insurgencies of the 1920s and 1930s have passed into history as the formative expressions of new nations: the Turkish War of Independence, the Iraqi revolt of 1920, the Syrian Battle of Maysalun, the Great Syrian Revolt, and the Palestinian uprisings of 1920, 1929, and 1936. But all insurgents of the 1920s had been Ottoman subjects, and many and probably most had been among the nearly three million men mobilized into the Ottoman army between 1914 and 1918. The Ottoman State, like all 19th-century European powers, had made mass education and conscription a centerpiece of policy in the decades before the Great War.
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Irving-Stonebraker, Sarah. "From Eden to savagery and civilization: British colonialism and humanity in the development of natural history, ca. 1600–1840." History of the Human Sciences 32, no. 4 (July 23, 2019): 63–79. http://dx.doi.org/10.1177/0952695119848623.
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This article is concerned with the relationship between British colonization and the intellectual underpinnings of natural history writing between the 17th and the early 19th centuries. During this period, I argue, a significant discursive shift reframed both natural history and the concept of humanity. In the early modern period, compiling natural histories was often conceived as an endeavour to understand God’s creation. Many of the natural historians involved in the early Royal Society of London were driven by a theological conviction that the New World contained the natural knowledge once possessed by Adam, but lost in the Fall from Eden. By the early 19th century, however, this theological framework for natural history had been superseded by an avowedly progressive vision of the relationship between humanity and nature. No longer ontologically distinct from the rest of creation, the human became a subject of natural history writing in a new way. Encounters between colonizers and colonized thus became a touchstone for tensions between divine and natural historical knowledge. The resolution of these tensions lay in the emergence of a concept of savagery that imbibed both a rational account of historical progress towards civilization and a religious conviction that savage humanity needed rescue from its animal nature.
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Mustolehudin, Mustolehudin, Agus Iswanto, Nurlaili Noviani, Umi Masfiah, Roch Aris Hidayat, Moch Lukluin Maknun, Bisri Ruchani, and Subkhan Ridlo. "The Literacy Practice and Religious Proselytizing in Nineteenth-Century Indonesia." Proceedings of International Conference on Da'wa and Communication 2, no. 1 (November 26, 2020): 194–204. http://dx.doi.org/10.15642/icondac.v2i1.356.
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There weren’t many scholars who studied the history of Indonesian literacy practices, even though the written sources were available abundantly. The existed studies from many scholars less concerned about the relationship between literacy practice and religious proselytizing (da’wa) in Indonesia. Whereas, both of them are closely related in Indonesia literacy practices, especially in Indonesia’s pre-contemporary era. This study aims to emphasize the relation between literacy practices and Islamic da’wa through KH. Ahmad Rifai works. He was a prolific Muslim scholar in the 19th century who wrote many religious books and countered colonialism. This study reviewed Ahmad Rifai books through a new literacy practice perspective. The argument of this study is the literacy practices had a tight relation with Islamic proselytizing in Indonesian history. The literacy practice for da’wa often considers the locality in culture. Therefore, the form of literacy practice that emerges is a form of literacy that considers local languages and writings, which in this case is the Javanese language and the Pegon script. This paper gives a contribution to the discussion between accommodative da’wa and literacy practices.
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Sulhan, Ahmad. "Islam Kontemporer: Antara Reformasi Dan Revolusi Peradaban." Ulumuna 12, no. 1 (November 5, 2017): 143–56. http://dx.doi.org/10.20414/ujis.v12i1.395.
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The 19th and 20th centuries were periods for main transformation in Muslim history: periods of degradation and conquest, independence and revolution, renaissance and reform. Toward the 19th century, world power moved from Muslim world to Europe. It was remarked by emerging power of British, France, Spain, Russia, Netherlands, Italy and Portuguese. They dominated Muslim societies in Asia, Africa, and Middle East in economic, military, politic and ideological aspects. Muslim societies’ responses to Europe domination were diverse from rejection and confrontation to emigration and non-cooperative attitudes of traditional Muslim. They planned reform, reconstructed Islamic thinking and beliefs, reformed theology and Islamic law, and emphasized Muslim’s self-esteem significance, unity and solidarity in facing cultural threats and Europe colonialism. However, not few secular Muslims and reformers, were proud and greatly imitated Europe civilization and cultures. They did secularization that ended khalifah system in order to reconstruct Muslim societies.
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Van Rankin-Anaya, Armando. "Mexico's colonial and early postcolonial state-formation: A political-Marxist account." enero-abril 30, no. 1 (October 16, 2022): 1–16. http://dx.doi.org/10.18232/20073496.1301.
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This paper analyses the agrarian hacienda as the chief defining political-economic institution that shaped class composition and state formation of colonial and early postcolonial Mexico. Following the insightful theoretical framework of political Marxism, this article reviews the evolution of Mexican social property relations from the colonization (in the 16th century) to independence (in the 19th century) employing a novel methodology. Due to the highly historicist-oriented perspective of this neo-Marxist wisdom –and its concrete notion of capitalism as a property regime politically constructed– this paper argues that the agrarian hacienda was substantially precapitalist. This reexamination, in turn, challenges structural and pancapitalist accounts within neo-Marxist thought such as Wallerstein’s world-system theory that argues conversely: that European colonialism in the Americas was capitalist. This work aims to expand the application of political Marxism literature to the Latin American context.
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Турыгин, А. А., and Е. В. Зимина. "The British Jingo and the German Viking: the Emergence and Reception of the Colonial Hero Image of Cecil Rhodes and Carl Peters." Диалог со временем, no. 77(77) (November 29, 2021): 261–76. http://dx.doi.org/10.21267/aquilo.2021.77.77.017.
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Литература, наряду с официальными источниками, может дать представление о формировании культа двух одиозных деятелей колониальной эпохи – Сесила Родса и Карла Петерса. Их деятельность на африканском континенте, получившая неоднозначную оценку при жизни, впоследствии была переосмыслена официальной пропагандой, привела к изменению общественного мнения о колониализме и имперских ценностях. Африканское прошлое Империи в Великобритании вылилось в одну из форм протеста 2020 г., в то время как в Германии его пересмотр был связан с оценками национал-социализма, реанимировавшего идеи колониализма. The paper considers the colonial policy of Kaiser Germany and the British Empire in Africa via periodicals and fiction. Alongside with official sources, fiction can provide an insight into the way the cult of the two most notorious colonialists – Cecil John Rhodes and Carl Peters – emerged. Their activities in the African continent, cautiously assessed even in their lifetime, was reconsidered in official propaganda and by writers of the 19th-20th centuries, which led to the change in public opinion regarding colonialism and imperial values. The process of reconsidering went in different ways, however. The imperial past of the British Empire was shown in the protests of 2020 in the UK, whereas in Germany this reconsideration is closely connected with the reassessment of the Nazi period that attempted to revive colonial ideas of the first quarter of the 20th century.
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Brizon, Claire. "Collections coloniales?" TSANTSA – Journal of the Swiss Anthropological Association 24 (May 1, 2019): 24–38. http://dx.doi.org/10.36950/tsantsa.2019.24.6888.
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Based on three case studies of artifacts from 18th century collections preserved in Swiss cultural institutions, I attempt to rethink the use of the word "colonial" before the 19th century, and to apply it to describe collections from the modern period. I attempt to shed light on how these collections could be exhibited to provide critical perspective on these artefacts and the stories they are allowed to tell, in view of the upcoming exhibition entitled Exotic Switzerland? A Global History of the Enlightenment to open in 2020 at the Palais de Rumine in Lausanne.
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Abdurakhimova, Nadira A. "THE COLONIAL SYSTEM OF POWER IN TURKISTAN." International Journal of Middle East Studies 34, no. 2 (May 2002): 239–62. http://dx.doi.org/10.1017/s0020743802002052.
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The history of Turkistan in the second half of the 19th and the early 20th century has repeatedly attracted the attention of social scientists. It is widely recognized that the tendency of most Soviet authors was to consider this history under the rubric of “the progressive consequences of annexation to Russia,” at a time when the main historiographical trend was to investigate the history of revolutions, movements of the working class and peasants, riots among the people, and national-liberation movements. Under the same rubric, during a rather long period until the end of the 1980s, many problems of local Turkistan society were written about. As a result of this approach, some questions remained unasked—questions that challenged the officially mandated proposition that “despite tsarist colonialism, the annexation of non-Russian peoples to Russia was a progressive reality.” In particular, one of these questions has to do with the history of the state that governed the territory of Turkistan in the colonial and post-colonial periods.
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Křížová, Markéta. "Alone in the Country of the Catholics: Labrador Inuit in Prague (1880)." Ethnologia Actualis 20, no. 2 (December 1, 2020): 20–45. http://dx.doi.org/10.2478/eas-2021-0010.
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Abstract The ethnographic shows of the end of the 19th century responded to an increased hunger for the exotic, especially among the bourgeois classes in Europe and North America, and to the establishment of both physical and cultural anthropology as scientific disciplines with a need for study material. At the same time they served as a manifestation of European superiority in the time of the last phase of colonialist thrust to other continents. “Scientific colonialism” reached also to regions without actual colonial or imperial ambitions, as the story of Labrador Inuit who visited Prague during their tour of Europe in November 1880 will prove. The reactions of local intellectuals and the general public to the performances of the “savages” will be examined in the context of the Czech and German nationalist competition and the atmosphere of colonial complicity. Thanks to the testimony of a member of the group, Abraham Ulrikab, supplemented by newspaper articles and other sources, it is possible to explore the miscommunication arising from the fact that the Inuit were members of the Moravian Church, professing allegiance to old Protestant tradition in the Czech Lands and cultivating a fragmented knowledge of Czech history and culture.
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Haskell, John D., and Boris N. Mamlyuk. "Capitalism, Communism and Colonialism? Revisiting "Transitology" as the Ideology of Informal Empire." Global Jurist 9, no. 2 (January 16, 2009): 1–35. http://dx.doi.org/10.2202/1934-2640.1293.
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In the context of international law, transitology" is often used to describe the literature surrounding the former Soviet Union (fSU) and the subsequent reform attempts by Western and Eastern/Central European market reformers. While it is often acknowledged there have been other waves" of transition, this literature typically asserts that the situation in the fSU is somehow distinct in human history, and thus, to a large extent, unmixable with other past transition" histories. Likewise, the story of the Soviet Union's dissolution, and the subsequent reforms in its aftermath, largely avoid the radar of critical colonial discourses. In short, there is almost no effort to link the fSU to the 19th century colonial project of Western European states, in particular the story of informal empire. This article seeks to re-frame the post-communist transition debate in terms of the broader international challenges of decolonization, neo-colonialism," and informal empire building in the West, the former Soviet Union, as well as between the two in the post Soviet space.
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Muttaqin, Entol Zaenal, and Ahmad Zaini. "Preserving Dutch colonial hegemony through incorporated islamic matrimonial system in the Netherlands East Indies." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 20, no. 1 (June 10, 2020): 97–114. http://dx.doi.org/10.18326/ijtihad.v20i1.97-114.
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The growth of Islamic matrimonial system in the present Indonesia was originally formulated in the 19th century of the Netherlands colonialism. There are several discourses among Dutch scholars in establishing an applicable law system since there are various legal system existed, and finally the colonial government issued legal dualism in order to preserve their hegemony. Provoked by several scholars the new constitution in 1854 was approved. In that, the Islamic matrimonial system was assimilated into Adat law and therefore the Islamic marriage system was allowed to be practiced in its own way. This Islamic matrimonial system was formed as a law under Dutch controls. Accordingly, the paper discusses Dutch hegemony system through applicable Islamic matrimony, and the development of this marriage as the formation of preserving hegemony. This paper arguably investigates Dutch hegemony system through applicable of Islamic matrimony. The analysis is guided by following questions: first, what are the reasons behind the implementation of indigenous legal institution such as Islamic marriage in preserving hegemony? Second, to what extent does the Islamic matrimony persisted within the applicable policy? The methodology is critical analysis of legal history contents, the data mainly taken from legal manuscripts which is a comprehensive view of law from a particular critical vantage point: a way of doing law, perhaps doing things with law. This paper argued that Dutch Hegemony system is poles apart from many colonialism regimes, the incorporated of indigenous legal system has become a method to subjugate indigenous power. Therefore, Islamic Matrimony developed into ways according to colonial’s interest
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Sun, S., and N. Aoki. "EARLY TRANSFORMATION AND ENLIGHTENMENT OF THE CONSTRUCTION AND MANAGEMENT OF THE BRITISH CONCESSION IN MODERN EAST ASIA. RESEARCH ON 1866 LAND REGULATIONS OF THE BRITISH CONCESSION OF TIENTSIN." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVI-M-1-2021 (August 28, 2021): 729–38. http://dx.doi.org/10.5194/isprs-archives-xlvi-m-1-2021-729-2021.
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Abstract. The systematic development of British Concession in the 19th century had a profound impact on the development of cities in the history of modernization in East Asia. To find out the relevance of the urban management system of the British concession and the process of urban modernization between different cities in East Asia, this paper combs the development process of land allocation and urban management in the early British concession by using the land regulation. It focuses on the specific case of the 1866 land regulation promulgated by the British concession in Tianjin from the perspective of colonialism and the construction and management system of the East Asian British concession. It analyses the historical background and influence, then further explores the reasons for its promulgation. This finding can fill part of the vacancy in the history of urban development and play an important role in the development of contemporary urban construction in East Asia as reflection and reference.
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Aibubi, D. "FEATURES OF THE ORGANIZATION OF THE IMPERIAL VETERINARY SERVICE IN THE KAZAKH STEPPE: ON THE EXAMPLE OF TURGAI REGION.(END OF THE 19TH CENTURY)." History of the Homeland 99, no. 3 (September 29, 2022): 52–61. http://dx.doi.org/10.51943/1814-6961_2022_3_52.
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Today, historical science on a global scale is going through a fundamentally new stage. This is due to the introduction of new theoreticaland methodological approaches to historical research, as well as the interdisciplinary nature of the development of science itself. In this matter, the diversity of approaches to the study of the imperial past, as well as the study of the colonial period in the history of Kazakhstan, requires the introduction of new approaches to foreign historiography and makes it possible to enter new directions in the same research space. For example, how colonial history expanded and added a global perspective to environmental history, thereby exploring the destructive forces of European colonialism and exploitation, as well as interactions with local environmental regimes. Alternatively, how, as a non-political phenomenon, the animal became one of the important areas of interest to the metropolis and the scientific world, and how veterinary medicine became one of the prisms through which historians can examine change and observe the changing relationship between rulers and ruled, between colonizers and colonized. This article is the result of those studies.
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Bolaños, Álvaro Félix. "Hispanismo y violencia: reflexión sobre lecturas de textos coloniales en nuestra época (Segunda parte)." Estudios de Literatura Colombiana, no. 15 (August 23, 2013): 25–49. http://dx.doi.org/10.17533/udea.elc.16432.
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Resumen: En esta segunda parte Bolaños reflexiona sobre el concepto de hispanismo en el siglo XIX en relación con intelectuales como Rufino José Cuervo, Andrés Bello y José Enrique Rodó. En un interesante viraje, el autor explica que el manejo de este concepto ha justificado, ayer y hoy, la exclusión de las comunidades indígenas de los proyectos de nación en América latina, y que lecturas hispano-centristas contemporáneas de textos coloniales fundamentales reafirman ideológicamente esa exclusión. Como ejemplo examina las lecturas que hacen William Ospina y Javier Ocampo López de Elegías de varones ilustres de Indias de Juan de Castellanos e Historia general y natural de las Indias de Gonzalo Fernández de Oviedo, respectivamente. Descriptores: Hispanismo; Elegías de varones ilustres de Indias; De Castellanos, Juan; Historia general y natural de las Indias; Fernández de Oviedo, Gonzalo; Colonialismo. Abstract: In this second part, Bolaños reflects on the concept of Hispanism as developed by 19th-century intellectuals such as Rufino José Cuervo, Andrés Bello and José Enrique Rodó. In an interesting turn, the author explains how this concept has facilitated the exclusion of indigenous communities from Latin American nation building projects, an exclusion ideologically ratified by current readings of fundamental colonial texts. As examples, Bolaños examines William Ospina's and Javier Ocampo López's readings of Elegías de varones ilustres de Indias by Juan de Castellanos and Historia general y natural de las Indias by Gonzalo Fernández de Oviedo, respectively. Key Words: Hispanism; Elegías de varones ilustres de Indias; De Castellanos, Juan; Historia general y natural de las Indias; Fernández de Oviedo, Gonzalo; Colonialism.
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Imadudin, Iim. "DAMPAK KAPITALISME PERKEBUNAN TERHADAP PERUBAHAN KEBUDAYAAN MASYARAKAT DI KAWASAN SUBANG 1920-1930." Patanjala : Jurnal Penelitian Sejarah dan Budaya 6, no. 1 (March 1, 2014): 65. http://dx.doi.org/10.30959/patanjala.v6i1.187.
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AbstrakSektor perkebunan memiliki peran yang besar dalam dinamika masyarakat Indonesia sejak masa kolonial hingga sekarang. Dengan kata lain, sejarah Indonesia tidak dapat dipisahkan dari sektor perkebunan. Keterkaitan itu yang mencuatkan pandangan bahwa sejarah kolonialisme Barat di Nusantara tidak lain adalah sejarah perkebunan. Hal tersebut tergambarkan dalam kenyataan, bahwa selama lebih dari satu abad, perkebunan menjadi aspek terpenting pada masa penjajahan. Berbagai realitas ekonomi dan sosial masyarakat di berbagai wilayah di Indonesia tumbuh sebagai konsekuensi logis kehadiran perkebunan. Berkembangnya industri perkebunan mengubah segi-segi kehidupan masyarakat secara mendasar dengan masuknya faktor produksi, seperti tanah, tenaga kerja, dan modal. Di kawasan Subang, sejak awal abad ke-19, berdiri tanah partikelir Pamanukan dan Ciasem yang kemudian mengembangkan berbagai perkebunan besar yang berorientasi ekspor. Sejumlah perkebunan mengalami perkembangan yang pesat di bawah kepemimpinan Hofland di pertengahan abad ke-19 sampai paruh pertama abad ke-20. Penelitian yang mempergunakan metode sejarah ini bertujuan menjelaskan keberadaan industri perkebunan dalam konteks perubahan kebudayaan masyarakat. Hasil penelitian menunjukkan bahwa masyarakat setempat yang hidup dalam tradisi agraris tradisional harus beradaptasi dengan ekonomi perkebunan. Selain itu, para pendatang yang berasal dari berbagai daerah juga memberi corak yang khas dalam perubahan budaya masyarakat. Budaya masyarakat yang terikat dengan ekonomi subsistensi berubah menjadi ekonomi uang sehingga terjadi perubahan kebudayaan. AbstractPlantage sector has a great influence on the dynamics of Indonesian society since the colonial era until now. With other words, the history of Indonesia cannot be divided with plantage sector. Colonialism in Nusantara was affected by the history of the plantage history itself. For more than one century, plantage became the most important thing in colonialism era. Economic and social reality in Indonesia grows up as logical consequences of plantage appearance. The dynamics of plantage sector has changed the society, especially with the entry of productions factor, such as land, labor, and capital. In Subang area, since the beginning of the 19th century, pop out the private land of Pamanukan and Ciasem which branching out big company of plantation and focused on export. Number of plantage faced rapidly grow in the middle of 19th until beginning of 20th century under the hand of Hofland as the leader. The purpose of the research is to describe the existences of plantage industry in the context of culture changed in society. The result of the research show us that the society who lived in traditional agrarian must adapt with the plantage economics. Besides that, comers from many areas also influenced the changing of cultural society. The culture of the society which bound up with the economy has changed become capitalist economy, in such a way changed the culture itself.
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Restrepo, Luis Fernando. "'Infausto teatro de sombras': la persistencia del trauma de la conquista en los dramas de Fernando de Orbea, Manuel Castell y Fernando González Cajiao." Estudios de Literatura Colombiana, no. 18 (November 4, 2013): 149–67. http://dx.doi.org/10.17533/udea.elc.17392.
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Este trabajo examina tres obras dramáticas cuyo tema es la cultura muisca o chibcha que datan de los siglos XVII, XIX y XX, los cuales ilustran cómo la cultura muisca es utilizada como una figura discursiva para formular tres proyectos políticos diferentes: la imposición del imperialismo ibérico, una democracia liberal asimiladora de los indígenas, y un movimiento de liberación popular inspirado en el Marxismo. Se analiza la representación de la violencia colonial, el trauma de la conquista y la apertura del pasado visto en el contexto del surgimiento de democracias pluriculturales y movimientos indígenas en Colombia y Latinoamérica. Descriptores: Muiscas; Chibchas, indigenismo; indianismo, poscolonialismo; representación de la violencia; trauma; colonialismo; imperialismo; multiculturalismo; Colombia; movimientos indígenas; memoria, teatro; psicoanálisis e historia. Abstract: This article examines three plays based on Muisca culture (also known as the Chibcha) from the 17th, 19th and 20th century, illustrating how Muisca culture is used as a discursive figure to articulate three different political projects: the imposition of the Iberian imperialism, a liberal democracy that assimilates indigenous cultures, and a popular liberation movement inspired in Marxism. The representation of violence, the trauma of conquest, and opening the past are three topics explored in relation to the debate the emerging multicultural democracies and indigenous movements in Colombia and Latin America. Key words: Muiscas; Chibchas; indigenismo; Postcolonialism; representation of violence; trauma; colonialism; imperialism; multiculturalism; Colombia; indigenous movements; memory; theater; psychoanalysis and history.
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Kandiyoti, Deniz. "POST-COLONIALISM COMPARED: POTENTIALS AND LIMITATIONS IN THE MIDDLE EAST AND CENTRAL ASIA." International Journal of Middle East Studies 34, no. 2 (May 2002): 279–97. http://dx.doi.org/10.1017/s0020743802002076.
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The term “post-colonial” is a relative newcomer to the jargon of Western social science. Although discussions about the effects of colonial and imperialist domination are by no means new, the various meanings attached to the prefix “post-” and different understandings of what characterizes the post-colonial continue to make this term a controversial one. Among the criticisms leveled against it, reviewed comprehensively by Hall (1996), are the dangers of careless homogenizing of experiences as disparate as those of white settler colonies, such as Australia and Canada; of the Latin American continent, whose independence battles were fought in the 19th century; and countries such as India, Nigeria, or Algeria that emerged from very different colonial encounters in the post-World War II era. He suggests, nevertheless, that “What the concept may help us to do is to describe or characterise the shift in global relations which marks the (necessarily uneven) transition from the age of Empires to the post-independence and post-decolonisation moment” (Hall 1996, 246). Rattansi (1997) proposes a distinction between “post-coloniality” to designate a set of historical epochs and “post-colonialism” or “post-colonialist studies” to refer to a particular form of intellectual inquiry that has as its central defining theme the mutually constitutive role played by colonizer and colonized in shaping the identities of both the dominant power and those at the receiving end of imperial and colonial projects. Within the field of post-colonial studies itself, Moore-Gilbert (1997) points to the divide between “post-colonial criticism,” which has much earlier antecedents in the writings of those involved in anti-colonial struggles, and “post-colonial theory,” which distinguishes itself from the former by the incoporation of methodological paradigms derived from contemporary European cultural theories into discussions of colonial systems of representation and cultural production. Whatever the various interpretations of the term or the various temporalities associated with it might be, Hall claims that the post-colonial “marks a critical interruption into that grand whole historiographical narrative which, in liberal historiography and Weberian historical sociology, as much as in the dominant traditions of Western Marxism, gave this global dimension a subordinate presence in a story that could essentially be told from its European parameters” (Hall 1996, 250). In what follows, I will attempt a brief discussion of some of the circumstances leading to the emergence of this concept and interrogate the extent to which it lends itself to a meaningful comparison of the modern trajectories of societies in the Middle East and Central Asia.
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Barrow, Emma, and Barry Judd. "Whitefellas at the Margins." International Journal of Critical Indigenous Studies 7, no. 2 (June 1, 2014): 1–15. http://dx.doi.org/10.5204/ijcis.v7i2.111.
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Within the context of the Australian higher education sector and the organisational interactions facilitated by a university, the politics of Anglo-Australian identity continues to limit the ability of ‘whitefella’ Australians to engage with Indigenous people in a way that might be said to be truly ethical and self-transformative. Instead, the identity politics of Anglo-Australia, a politics that originates in the old colonial stories of the 19th century, continues to function in a way that marginalises those individuals who choose to engage in a way that goes beyond the organisational rhetoric of government and civil institutions in promoting causes such as reconciliation and ‘closing the gap’. The history of Australian colonialism teaches us that, when a deep and productive engagement between settler and native has occurred, the stability of Anglo-Australian identity is destabilised as the colonial establishment is reminded of Indigenous dispossession and the moral and legal legitimacy of the contemporary Australian state become subject to problematic questions that arise from this fact of Australian history. Framing the contemporary context of change and resistance, the authors discuss the importance of inclusive institutional practice, in the quest for a democratic modelling that points to a pathway for a truer recognition, acceptance and inclusion of Indigenous peoples in the ‘mainstream’ of Australian university life.
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Arifin, Azmi. "Eurocentrism and the Historical Perception About the Malays." SHS Web of Conferences 45 (2018): 06005. http://dx.doi.org/10.1051/shsconf/20184506005.
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This study examines the effects of Eurocentrism to the view of the character, nature and image of the Malays especially in the period of British colonialism in the 19th century. This research explains why Eurocentrism creates confusing and negative views of the nature, civilisation and wisdom of the indigenous people. Eurocentrism is a form of thoughts that often measures and defines non-European civilisation through historical, cultural, religious, geographical, scientific and progressive perspectives based on Western or European values, which is considered to be supreme. The beliefs transpired in the minds of scholars and European politicians as early as the 16th century, and some were extended in the writings about local history by means of the roles played by the European colonial explorers and administrators. In the process of colonising and exploiting the wealth of the indigenous people, the European explorers and administrators often created records that could explain not only the economic potentials of the area that they intend to colonise, but also depicted the inferior characteristics and civilisations of that society to justify their colonisation attempts. In the process, they produced a record of colonial history which later became key references to historians to understand and explain the traits of the indigenous peoples. The ideas behind that colonial history were not only biased as the result of exaggerating the ignorance and retrogression of the indigenous people; it even sought to undermine the wisdom and civilisation of the indigenous people. This is to highlight their own superiority and noble values when placed side by side with the values of the indigenous people. Despite the prejudice, the Eurocentric colonial history is very influential in Malaysia's historiography until this day. This study explains how the influence of thoughts has blurred the understanding of the actual traits of the indigenous peoples and create an apparent confusion over the history of Malay society.
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Metreveli, Tornike. "Rhyming the National Spirit: A Comparative Inquiry into the Works and Activities of Taras Shevchenko and Ilia Chavchavadze." Nationalities Papers 47, no. 5 (September 2019): 894–912. http://dx.doi.org/10.1017/nps.2018.59.
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AbstractThe article is a comparative inquiry into the roles of Ilia Chavchavadze (1837–1907) and Taras Shevchenko (1818–1861) as national poets and anti-tsarist intellectuals within the context of their respective national traditions (in Georgia and Ukraine). During the period of their activity (19th and the beginning of 20th century), both Ukraine and Georgia were under tsarist imperial rule (albeit the two poets lived in different periods of Russian imperial history). Through their major works, each called for their communities to awaken and revolt against oppression, rejected social apathy caused by tsarist subjugation, and raised awareness about the historical past of their nations. By comparing the works and activities of the two poets and examining their impact on national mobilization in tsarist Ukraine and Georgia, this article argues that (lyric) poetry rather than prose (novel) constituted the agency of common national imagining. It was lyric and not epic poetry or novel, this article shows, that laid the foundation of nationalist mobilization as it framed the revolt of the “I” against colonialism as a revolt of the “I” against an oppressive society under which the cultural grounds for common imagining had been constructed.
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Ryzova, Lucie. "Unstable Icons, Contested Histories." Middle East Journal of Culture and Communication 8, no. 1 (2015): 37–68. http://dx.doi.org/10.1163/18739865-00801004.
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This essay discusses the contemporary circulation of digitized historical photographs in the Egyptian online world. On countless Facebook pages and blogs, vintage photographs of multiple genres—including “orientalist” photographs sold in late 19th century to western tourists, early 20th century postcards of the colonial metropolis, advertising shots published in mid-20th century Egyptian magazines, and private family photographs—are being unearthed, reactivated, and assigned with new meanings that are acutely contemporary. “Freed” from the confines of old dusty archives that once constrained their circulation, such “old” (or “vintage”) photographs become iconic en masse: they no longer stand simply for the thing, person or event depicted, but instead signify larger social values and relationships to the past. Their indexicality and iconicity goes hand in hand: it is precisely because they are photographs—images widely believed to have been created as mechanical, and thus objective, imprints of things that once undoubtedly “were there”—that they can perform the cultural work currently demanded of them as proofs of past truths. This ongoing re-deployment and re-signification of digitized old photographs (facilitated by digital technologies and social media) has two recent genealogies. First is the neoliberal rereading of modern Egyptian history in which colonialism becomes recast as a period of once-had-and-then-lost modernity; second is the difficult and confusing post-revolutionary present in which such “liberated,” but also inherently unstable icons serve to prove at once the necessity of a revolution as well as the reason why it has apparently failed.
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SUGIMOTO, Shogo. "A Report on the 9th East Asia and Contemporary Japanese-Language Literature Forum." Border Crossings: The Journal of Japanese-Language Literature Studies 14, no. 1 (June 28, 2022): 220–22. http://dx.doi.org/10.22628/bcjjl.2022.14.1.220.
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I had the opportunity to participate in the 9th Forum on East Asia and Contemporary Japanese-Language Literature, an international conference which was held on October 16 and 17, 2021. Unfortunately, as in the previous year, the conference had to be held online due to COVID-19. However, it provided an invaluable opportunity for me to deepen my thinking about “glocal” culture, which was the subject of the conference. When focusing on the region of East Asia, it should be noted that “glocalism” is not unique to this global age but was also observed during the modern period. From the 19th to the 20th century, East Asia was affected by imperialism, colonialism, modernization, and westernization, the confluence of which created a complex cultural topography that gave rise to diverse “glocal” cultures. These were primarily related to the movement around the region of various writers and the translations, adaptations, and distribution of their work across borders and regions. I was able to explore the complex history of “glocal” culture in East Asia through the numerous presentations at the conference, including the main symposium “Glocal Culture in Modern and Contemporary Asia：Identity, Literature, and History.” As the COVID-19 crisis is gradually abating, I look forward to a time when the conference will be held offline, and am eager to share further fruitful discussions with participants in the future.
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Kumsa, A. "The Oromo national memories." RUDN Journal of Sociology 19, no. 3 (December 15, 2019): 503–16. http://dx.doi.org/10.22363/2313-2272-2019-19-3-503-516.
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The author defines nation as a territorial community of nativity and attributes significance to the biological fact of birth into the historically evolving territorial structure of the cultural community of nation, which allows to consider nation as a form of kinship. Nation differs from other territorial communities such as tribe, city-state or various ‘ethnic groups’ not just by the greater extent of its territory, but also by a relatively uniform culture that provides stability over time [22. P. 7]. According to the historical-linguistic comparative studies, “in terms of the history of mankind it is incontrovertible that some of the earliest and greatest human achievements have been accomplished in civilizations founded and headed by Afro-Asiatic peoples” [28. P. 74]. The Oromo people is one of the oldest nations in the world with its own territory (Oromia) and language ( Afaan Oromoo ). The Oromo possess a common political culture ( Gadaa democracy) and pursue one national-political goal of independence to get rid of the Abyssinian colonialism. Oromo national memories consist of memories of independence and national heroism, memories of the long war against expansionist Abyssinian warlords and the Abyssinian invasion of the Oromo land in the 19th century with the new firearms received from the African co-colonizing Western European powers, and these weapons were used not only to conquer the Oromo land but to cut the Oromo population in half. The Oromo nation consider the colonization of their country, loss of their independence, and existence under the brutal colonial rule of Abyssinia to be the worst humiliation period in their national history. The article consists of two parts. In the first part, the author considers the theoretical background of such concepts as nation, national memory, conquest humiliation, and some colonial pejorative terms still used by colonial-minded writers (like tribe and ethnic groups). In the second part, the author describes the Oromo national political and social memories during their long history as an independent nation from the Middle-Ages to the last quarter of the 19th century; presents ‘the Oromo question’ through the prism of the global history of colonization, occupation of their territory, slavery, and the colonial humiliation of the Oromo nation by the most cruel and oppressive Abyssinian colonial system; presents the two last regimes of the Abyssinian system and the final phase of the Oromo National Movement for sovereignty, dignity, and peace, which contributed greatly to the stability in the Horn of Africa.
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Alamsyah, Alamsyah. "EKSISTENSI DAN NILAI-NILAI KEARIFAN KOMUNITAS SAMIN DI KUDUS DAN PATI." HUMANIKA 21, no. 1 (January 4, 2015): 63. http://dx.doi.org/10.14710/humanika.21.1.63-74.
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Samin community in Sukolilo Pati and Undaan Kudus is a potrait of cultural diversity of our nation. Samin Community that still survive today, in the historical context of existence, has existed since the late 19th century. This community has a contribution in realizing Indonesian Independence by fighting against Dutch colonialist. Public ignorance towards history, culture and Samin’s thought makes people perceive that this comunity “Do as they own wishes” without heeding the public regulations and norms. Negative stereotypes appears about this community which leads to oddity, peculiarity or anything unnatural (nyleneh). Whereas this community has cultural values based on the local wisdom (local wisdom). Samin wisdom can be an example in building diversity, integration and social harmony.
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Banshchikova, Anastasia, and Oxana Ivanchenko. "Memory about the Arab Slave Trade in Modern-Day Tanzania: Between Family Trauma and State-Planted Tolerance." Antropologicheskij forum 16, no. 44 (2020): 83–113. http://dx.doi.org/10.31250/1815-8870-2020-16-44-83-113.
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The article discusses the results of field research conducted in Tanzania from August 24 to September 14, 2018, which focused on the historical memory of the Arab slave trade in East Africa and the Indian Ocean in the 19th century, as well as its influence on the interethnic relations in the country today. Structured and nonstructured interviews (mostly in-depth) were conducted in Dar es Salaam, Bagamoyo and Zanzibar. In general, opinions were almost equally divided: half of the respondents were convinced that the relations were good overall, while the other half believed that there are some tensions. Since both positions are well-argued and substantiated, it is possible to trace a number of patterns in the people’s perception. The history of the Arab slave trade lies between family trauma on the one hand, and tolerance, non-discrimination imposed by the state, on the other. Two ways of reproducing the historical memory largely oppose each other: the school system places the blame on Europeans, promoting peaceful interethnic relations, presenting the slave trade as an essential part of colonialism, and subsequently emphasizing the story of overcoming the colonial past; meanwhile, the oral tradition censors nothing and tells the history of the ancestors’ suffering in its entirety. Thus, bearers of the oral tradition with a low level of education turn to be the most vulnerable category; they become the least tolerant to the Arab-Tanzanian part of the country’s population.
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Radcliff, Pamela. "Review: Christopher Schmidt-Nowara, The Conquest of History: Spanish Colonialism and National Histories in the 19th Century, University of Pittsburgh Press: Pittsburgh PA, 2006; 278 pp., 24 illus.; 9780822959908, $25.95 (hbk)." European History Quarterly 39, no. 3 (June 15, 2009): 545–46. http://dx.doi.org/10.1177/02656914090390030824.
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Steensma, David P. "“Congo” Red." Archives of Pathology & Laboratory Medicine 125, no. 2 (February 1, 2001): 250–52. http://dx.doi.org/10.5858/2001-125-0250-cr.
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Abstract Context.—Congo red is the essential histologic stain for demonstrating the presence of amyloidosis in fixed tissues. To the best of my knowledge, nothing has been written about why the stain is named “Congo.” Objective.—To understand the etymology and history of the Congo red histologic stain. Design.—Primary sources were consulted extensively, including 19th-century corporate documents, newspapers, legal briefs, patents, memoirs, and scientific papers. Setting.—Sources were obtained from multiple university libraries and German corporate archives. Results.—To Europeans in 1885, the word Congo evoked exotic images of far-off central Africa known as The Dark Continent. The African Congo was also a political flashpoint during the Age of Colonialism. “Congo” red was introduced in Berlin in 1885 as the first of the economically lucrative direct textile dyes. A patent on Congo red was filed by the AGFA Corporation of Berlin 3 weeks after the conclusion of the well-publicized Berlin West Africa Conference. During these important diplomatic talks, German Chancellor Otto von Bismarck presided over a discussion of free trade issues in the Congo River basin. A challenge to AGFA's Congo red patent led to a precedent-setting decision in intellectual property law. Conclusions.—The Congo red stain was named “Congo” for marketing purposes by a German textile dyestuff company in 1885, reflecting geopolitical current events of that time.
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Thresnawaty S., Euis. "KESENIAN DEBUS DI KABUPATEN SERANG." Patanjala : Jurnal Penelitian Sejarah dan Budaya 4, no. 1 (March 1, 2012): 111. http://dx.doi.org/10.30959/patanjala.v4i1.126.
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AbstrakSejarah kesenian Debus di Kabupaten Serang dapat dikatakan masih sangat gelap karena tidak ada sumber-sumber tertulis yang bisa menjelaskan atau mengungkapkan periode Debus sebelum abad 19. Umumnya sumber yang ada hanya menjelaskan bahwa debus mulai ada pada abad ke-16 atau ke-17 pada masa kekuasaan Sultan Ageng Tirtayasa. Periode yang mulai terang adalah ketika masa mendekati awal kemerdekaan yaitu tahun 1938 ketika di Kabupaten Serang berdiri kelompok seni Debus di Kecamatan Walantaka, itu pun dengan sumber sumber yang terbatas. Hal menarik dari kesenian Debus ini adalah karena pada awalnya kesenian Debus mempunyai fungsi sebagai penyebaran agama Islam tetapi terjadi perubahan fungsi pada masa penjajahan Belanda yaitu pada masa pemerintahan Sultan Agung Tirtayasa seni ini digunakan untuk membangkitkan semangat perjuangan rakyat Banten melawan penjajah. Atas dasar itu maka dilakukan penelitian mengenai Sejarah Kesenian Debus di Kabupaten Serang dengan tujuan untuk dapat mengungkapkan latar belakang perjalanan sejarah serta dinamika perkembangannya. Adapun metode yang digunakan adalah metode sejarah. Saat ini permainan seni Debus dapat di katagorikan sebagai bentuk hiburan bagi masyarakat yang di dalamnya mengandung unsur zikir, silat, dan kekebalan. AbstractIt was not until the 19th century that written history of debus performing art came into light. The only thing we had was the information that debus began in 16th and 17th century during the reign of Sultan Ageng Tirtayasa. The light came to us saying that in 1938 there was a debus performing art group in Kecamatan (district) Walantaka, but the source is limited. Previously, debus functions as a means to disseminate Islam, but then it turned to be one used to fight Dutch colonialism in the reign of Sultan Ageng Tirtayasa. Today debus is a popular performing art involving zikir (rememberance of God in religous context), silat (traditional martial art), and kekebalan (make the body insensitive in order not to be conquered easily). The research aims to trace back the history of debus and its dynamic growth by conducting history methods.
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Motaung, Tlhabane Mokhine ‘Dan’. "The historical roots of post-apartheid intra-working-class racism." Thinker 86, no. 1 (February 27, 2021): 1–11. http://dx.doi.org/10.36615/thethinker.v86i1.457.
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Both European colonialism and apartheid shaped the economic history of South Africa, at the heart of which was the super exploitation of Black labour for the benefits of capital, the state, and white labour. While the early mercantile and agricultural economic stages influenced South Africa’s racial capitalism, it was the era of the mineral revolution in the late 19th century – as well as the attendant imperative for cheap, Black labour – which formed the bedrock of the Union of South Africa in 1910 and later necessitated the rise of the apartheid state. With vested interests in the racist and later racialist order, which constituted them as the racialised labour aristocracy, white labour conceived of its identity – in racial and cultural terms – as part of European society. Consequently, an increasing social gulf emerged between Black/African labour and white labour, whose world outlooks were deeply immersed in racist metaphysics. Post-apartheid South Africa has inherited this dual, contradictory, and mutually antagonistic historical consciousness. This has been exacerbated by poor economic performance based on a neo-liberal framework, the social visibility of the often-self-assertive emerging Black middle class resulting from government affirmative policies, and the relative impoverishment of the white working class as they begin to face the cut and thrust of labour market with no preferential state cover. In view of this history of racialised capitalism, racism in post-apartheid South Africa is largely located within the Black and white working-class socio-economic space, as the latter forfeited its racially vested interests while the former derive the benefits of corrective state action.
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RATH, SIBA P. "Chanakya Sutras and Arthasastra : The Gospels of Corporate Management for Modern Application." Dev Sanskriti Interdisciplinary International Journal 4 (July 31, 2014): 44–57. http://dx.doi.org/10.36018/dsiij.v4i0.44.
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The modern world corporate management and corporate governance is dominated by the theories and practices of American Management System, Japanese Management System and European Management System. Japanese Management techniques and practices are the champion concepts for any organization to follow in the context of quality management, production efficiency management, market competition management and above all human capital management etc. Japanese have established the dynamics of human capital and knowledge management as the best practices for any organization. The soundness of Japanese Management is derived from its treasure through revival of the Samurai System and traditional knowledge banks. European and American Management System are known for their contributions in the industrialization process of the world in the 19th and 20th century in the pre and post colonialism era. Indian oriental texts, gospels, practices, concepts, doctrines and arguments through logic are the sources of many Japanese management philosophies. India is a store house of pragmatic management and flawless applications in its ancient history phases. Oriental management texts and concepts need revival and rediscovery of the principles and system of applied management for use in the modern corporate world. Indian oriental system can and will create a system of its own as (IMS) Indian Management System like the Japanese. Proved and applied management of Chanakya during the Maurya Dynasty is historically evident as the best ever management practices India followed. Arthasastra and Chanakya Sutras are the two gospels of Indian management, enough to establish IMS the Indian management system for the modern corporate world of 21st century. These gospels applications are examined in the contemporary context for corporate use.
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Bozilovic, Nikola. "Social construction of “other” as “primitive”." Filozofija i drustvo 24, no. 2 (2013): 193–210. http://dx.doi.org/10.2298/fid1302193b.
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The author of this paper deals with the problem of cultural difference through the analysis of the relationship ?us? - ?others?. He searches for the answer to the question why the culture of other peoples or individuals are often considered inferior in many societies. This type of treatment leads to the extreme where the position of the ?other? is reduced to the level of ?primitive? (less valuable, lowly, and brutal). In such a context, the author analyzes theoretical concepts of the Enlightenment rationalism of the 18th century and the anthropological evolutionism of the 19th century, believing that the roots of the negative assessment of the ?other? can be found in them. Namely, the majority of these theories conduct a hierarchization of culture according to the time and value principles, from which peoples and cultures can be classified as ?primitive? and ?civilized?. European modernism provided the vision of history as one of linear growth, which led to modern cultures being a priori declared more valuable and culturally more sublime. However, modern cultures are also classified among themselves according to value principles. The differentiation of cultures is performed using various stereotypes, and the idea of progress as rational improvement in the sphere of material culture, science, and technology legitimizes the transformation of the different (other) into primitive. From this prejudice, according to the author, emerges the Eurocentric thought on the exclusiveness of the European culture, which latently justifies colonialism and other negative phenomena coming from the European civilization. Primitivism is being presented as an objective state, while it is, in fact, the case of a social construction which has the aim of proclaiming the ?other? as ?primitive?.
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Correia, Jorge, and Muath Taher. "Traditional Islamic cities unveiled: the quest for urban design regularity." Gremium 2, no. 4 (August 1, 2015): 21–36. http://dx.doi.org/10.56039/rgn04a04.
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Traditional Islamic cities have generally gathered orientalized gazes and perspectives, picking up from misconceptions and stereotypes that evolved during the seconf half of the 19th century and were perpectuated by colonialism. More recent scholarship has shed light on the urban organization and composition of such tissues; most of them confined to old quarters or historical centres of thriving contemporary cities within the Arab-Muslim world. In fact, one of the most striking features has been the unveiling of layered urban assemblages where exterior agents have somehow launched or interrupted an apparent islamicized continuum. Primarly, this paper wishes to search for external political factors that have designed regularly geometrized patterns in medium-sized Arab towns. For that, two case studies from different geographies - Maghreb and the Near East - will be morphologically analysed through updated urban surveys. Whereas Nablus (Palestine) ows the urban matrix of its old town to its Roman past, in Azemmour’s medina (Morocco) it is still possible to track the thin European early-modern colonial stratum. However, both cases show how regularity patterns challenge Western concepts of geometrical design to embrace levels of rationality related to tradional Islamic urban forms, societal configurations and built environment. Urban morphology becomes a fundamental tool for articulating the history with me processes of sedimentation and evolution in order to read current urban prints and dynamics. Thus, the paper will also interpret alternative logics of rational urban display in Azemmour and Nablus, linked to ways of living within the Islamic sphere.
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Ahmad, Sharifah S. "Missionary Medicine and Sarawak Malay Proselytisation (1848–1866): The Unfulfilled Mission." KEMANUSIAAN The Asian Journal of Humanities 29, no. 2 (2022): 1–25. http://dx.doi.org/10.21315/kajh2022.29.2.1.
Full textAbstract:
This article discusses the introduction of the Anglican medical mission in 19th- century Sarawak. Missionary medicine was part of the constellation of Western rationality brought to the Malay Archipelago through colonialism. However, far from being a purely scientific enterprise, missionary medicine became a theological tool for the fulfilment of religious duty expected of the spiritually imbued practitioner engaged by the evangelical society. It was believed that in healing the soul through the body, a conversion could follow. In addition to spiritual conversion, medicine was ideologised as civilisational superior to the indigenous form, therefore should be imposed as a means of civilising the native subjects. To explore the effect of theological medicine on Sarawak Malay, the letters of Bishop Francis Thomas McDougall (1817–1886) became the primary source-material in illuminating the early phase of missionary medicine in Sarawak. The reference to letters as historical evidence was unique as personal correspondence often replete with sentiments. By utilising the history of emotion approach, the sentiment was historicised as a product of the precariousness of life in a colonial situation. It was found that the practice of medicine had been frustrated by the excessive imagination of impending violence, causing the subtle attempt at Malay proselytisation to cease. In the end, missionary medicine had a short lifespan and limited effect on the religious and health belief among Sarawak Malay. To them, Christianity and its medicine were uninspiring and ineffectual.
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Eraslan, Cezmi. "On the Similarity of Colonialist Policies Implemented Against the Ottoman Empire and the Far East: The Bargains Over Korea After the Shimonoseki Agreement." Belleten 85, no. 304 (December 1, 2021): 967–90. http://dx.doi.org/10.37879/belleten.2021.967.
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The industrialized Western powers, seeking free trade, raw materials and market, turned their faces to the underdeveloped states of the Middle and the Far East in the 19th century. First Ottoman Empire, then China and Japan became the targets of this process in a short time. Ottoman Empire was transformed into a semi colony between 1856-1881. After China’s defeat against Japan, the French and British diplomats had discussed repeating the policy which they implemented against Ottoman Empire after the Crimean War in 1853-1856, for China. Colonial effects had begun with trade agreement in Ottoman Empire and continued with changes in judiciary, land laws and increasing the rights of foreigners. Also Japan, who learned how to be a colonialist from British Empire, captured the sovereignty and made changes to judicial and social laws in Korea. In this study, we emphasized that the colonial policies were the same everywhere in both the Near East or the Far East. The Archival documents show the similarities to colonial policies implemented in the Ottoman Empire and Korea. The main source of the findings in this study is the diplomatic correspondence of British diplomats in the region, in the National Archives.
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Liman, Rasheedah. "History and Dramatic Imagination in Ahmed Yerima’s Attahiru." Afrika Focus 32, no. 1 (February 27, 2019): 159–70. http://dx.doi.org/10.1163/2031356x-03201011.
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The thematic concerns of some dramatic creations among postcolonial African playwrights often bear witness to moments of ideological encounter between the colonizer and the colonized. The dramatic space also serves as an avenue where the encounter is revisited, reassessed, or challenged. In this way, Attahiru, a play by Ahmed Yerima introduces a new perspective that insists on the presentation of a version of history that is different from the dominant position of colonial power. On the one hand, colonial accounts portrayed Sultan Attahiru, the Sultan of the Sokoto Caliphate during the late 19th century, as an element of destabilization and a threat to the power and order established by the British colonialists, particularly in the northern protectorate. On the other hand, through narrative technique, Ahmed Yerima illustrates political resistance and the discourses of tradition and modernity, conflicts of religion and culture and the question of identity and power. The historical figure Attahiru is revived as a resistance fighter, a religious figure, a revolutionary leader who is sensitive to power and the demands of his people. However, the major problem arising from a comparison between the historical figure of Attahiru and the dramatic character remains that of the credibility of their representations. The question then is, can narrative technique in a dramatic text give credence to a dramatic character, represented in the synchronic present over the historic one that is constructed by a method aspiring to be objective and rigorous? This paper attempts to answer this question through the textual analysis of the play text against the backdrop of various historical accounts.
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Raina, Asif Rashid, and Anoop Singh. "Impact of Buddhist thoughts on Cultural Nationalism of India." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 01 (February 2, 2023): 01–07. http://dx.doi.org/10.55559/sjahss.v2i01.73.
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The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.
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de Laforcade, Geoffroy. "Indigeneity, Gender, and Resistance: Critique and Contemporaneity of Bolivian Anarchism in the Historical Imagination of Silvia Rivera Cusicanqui." Anarchist Studies 28, no. 2 (September 1, 2020): 19–53. http://dx.doi.org/10.3898/as.28.2.02.
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From the 1920s to the 1940s, Bolivia was a hub of Andean transnational solidarities rooted in artisanal trades, and spearheaded by migrant workers whose cultural, educational and social activism reflected a mosaic of influences from older militant traditions in neighbouring countries. Virtually absent from existing overviews of Latin American anarchism in English, Bolivian anarchism engaged extensively with autonomous indigenous and communal movements, and is therefore a distinctly revealing case from which to evaluate the engagement of anarchists with indigenous majorities in the Andean space where they lived. This article explores the work of sociologist Silvia Rivera Cusicanqui, whose dense tapestry of pioneering scholarship on the intertwining horizons of conquest, rebellion, republicanism, resistance and populism in Bolivia over five hundred years includes profound and nuanced assessments of indigeneity and gender, pointing to the need for a more nuanced understanding of how racialised identities are defined in society, and the ways in which they are deployed discursively by revolutionary movements. From the rebellions Tupac Katari and Pablo Zárate Willka in the late 19th century, the subsequent quest of Aymara 'caciques apoderados' for allies among organized artisans and the urban poor, struggles of anarchist women, independent agrarian trade unionism, and the Katarista movement of the 1960s and 1970s to the popular insurgencies of the past three decades, Cusicanqui's work threads together archival, oral and iconographic history while enlisting the participation of popular movements in an ongoing critique of the legacies of internal colonialism, racialization, patriarchal inheritances, and languages of resistance in Bolivia; as well as the lessons of struggles for autonomy, freedom and decolonization in which anarchists and the movements they subsequently influenced took part.
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Atamimi, Abdul Basit, and Aip Syarifudin. "MENGKAJI PEMIKIRAN TASAWUF KIAI AHMAD RIFA`I KALISALAK DALAM KITAB TARAJUMAH." An-Nufus 2, no. 1 (September 1, 2020): 1–38. http://dx.doi.org/10.32534/annufus.v2i1.1687.
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Kiai Rifa'i is one of the leading Islamic reformers on the island of Java, precisely in Kalisalak Village, Batang Regency, around the 19th century. He is a cleric figure who is worried about the condition of the Muslim community, especially rural communities who still lack religious knowledge. He tried to teach with the method of da’wah (Islamic preaching) that was easily accepted by the public at that time, namely the method of Islamic preaching - which might be a new one - by translating Islamic religious books in Javanese. One of them is the Tarajumah book which contains Sufism teachings. The purpose of this article is to find out how Kiai Rifa`i's Sufism thought in the Tarajumah book. Apart from its content, this book is interesting because it is able to instill the anti-Dutch colonial ideology as one of Kiai Rifa'i's criticisms of the Dutch colonialism and the traditional ulama (Islamic clerics) who were his collaborators. The research approach uses library research, namely research that uses literature. In obtaining data, the authors used written materials, such as books by Kiai Rifa'I, as primary data sources; as well as books, journals, manuscripts, and other documents related to the object of research as secondary references which are indeed related to the history, teachings and thoughts of Kiai Ahmad Rifa`i about Sufism and the Rifa`iyah congregation. This research found three main findings: first, the Dutch colonial government was kafir and haram to follow because it oppressed the people; second, the traditional bureaucrats, including the rulers and ulama who collaborated with the Dutch; third, K.H Ahmad Rifa`i taught eight praiseworthy qualities, and eight despicable qualities.
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Kessy, Emanuel T. "The History of Cultural Heritage Research and Teaching in Tanzania." Tanzania Zamani: A Journal of Historical Research and Writing 10, no. 2 (September 1, 2018): 65–112. http://dx.doi.org/10.56279/tza20211024.
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The history of heritage research in Tanzania can be traced back to the end of the 19th century. While researching on Tanzanian heritage was important because most of it was not preserved in literary form, nonetheless it was, in many ways, inappropriately represented. Sometimes it was done with a political inclination to support the colonial domination ideology whereby any form of social, political and economic achievement in Africa was unattainable in the absence of external intervention by races from outside the African continent. In order to maintain that, very limited initiative was taken by the colonialists to train local experts. To rectify this situation, the postcolonial government took initiatives to develop heritage training infrastructures in order to reconstruct the crooked history. While that has already taken shape with positive results, there are still several challenges to overcome. As practice of modern archaeology increasingly requires the use of advanced and expensive scientific equipment, facilities and associated techniques, a danger arises if a developing country like Tanzania won't match up the pace because the quality research products are subject to technological advancement of a particular era. Associated with this is a need to develop a national-based financial body for heritage research to free the country from donor funding dependency which, sometimes, do not align to national research agenda. This paper traces the history of cultural heritage research and training in Tanzania and highlights key factors that contributed to the present state in the country. A comparative overview of the respective aspects under review is made between colonial and postcolonial Tanzania.
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Gasanov, Mahomed, and Abidat Gazieva. "Historiography of one city: colonialism, colonization, frontir. On the historiography of the history of functioning of the fortress city of the left wing of the Caucasian cordon line on the example of the history of Kizlyar in the first half of the 19th century." OOO "Zhurnal "Voprosy Istorii" 2020, no. 12-3 (December 1, 2020): 250–58. http://dx.doi.org/10.31166/voprosyistorii202012statyi71.
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The article is devoted to the analysis of the historiography of the history of the city of Kizlyar. This issue is considered in the historical context of the Eastern Caucasus. The author analyzes the three main theoretical concepts of the problem concerning Russia’s policy in the region, using the example of the city of Kizlyar in the context of historiography.
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Sokolov, Oleg A. "Unsheathing Poet’s Sword Again: The Crusades in Arabic Anticolonial Poetry before 1948." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 2 (2022): 335–51. http://dx.doi.org/10.21638/spbu13.2022.211.
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Both Arab and Western scholars agree that, starting in the mid-20th century, the correlation of Western Europeans with the Crusaders and the extrapolation of the term “Crusade” to modern military conflicts have become an integral part of modern Arab political discourse, and are also widely reflected in Arab culture. The existence of works examining references to the theme of the Crusades in Arab social thought, politics, and culture of the second half of the 20th century contrasts with the almost complete absence of specialized studies devoted to the analysis of references to this historical era in Arab culture in the 19th century and first half of the 20th. An analysis of references to the era of the Crusades in the work of Arab poets before 1948 shows that, already in the period of the Arab Revival, this topic occupied an important place in the imagery of anti-colonial poetry, and not only in Egypt, Syria, and Palestine, historically attacked by the Crusaders, but also in other regions of the Arab world. If, before World War I, Arab poets only praised the commanders of the past who defeated the Crusaders, then afterwards the theme of the Crusades was also used to liken the European colonialists to the “medieval Franks”. The authors of the poems containing images from the era of the Crusades were, among others, the participants of the Arab Uprising of 1936–1939 and the Arab-Israeli War of 1947–1949, who set their goal with the help of poetry to mobilize the masses for the struggle.