By K. Chen
Trajectories brings jointly cultural theorists not just from nations with a recognized historic severe culture akin to the United States, Canada and Australia yet from the East-Asia destinations of Hong Kong, Korea, Singapore, Taiwan, Philippines, India and Thailand. It constitutes a severe war of words among the imperial and colonial co-ordinates of north and south, east and west. with no rejecting the Anglo-American practices of cultural stories, the individuals current severe cultural stories as an internationalist and decolonized undertaking. Trajectories hyperlinks severe energies jointly and charts destiny instructions of the self-discipline. The individuals speak about topics equivalent to jap colonial discourse, cultural stories out of Europe, chinese language nationalism within the context of world capitalism, white panic, tales from East Timor, queer existence in Taiwan and new social hobbies in Korea. The publication ends with an interview with Stuart corridor.
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Extra resources for Trajectories: Inter-Asia Cultural Studies (Culture and Communication in Asia)
Example text
If that is the case, where can subaltern subjects go? The fashionable wing of postcolonial theory proposes the concept and strategy of hybridity, partly developed out of the work of Fanon. In Homi Bhabha’s hands, hybridity is not simply a descriptive concept, denoting the effects of the hybridization of different cultures in a colonial context; it also points to a strategy of resistance, especially in notions such as ambivalence. Its discursive level moves through cultural forms, colonial conditions, subjectivities, forms of resistance, and even to the level of political strategy and ethics.
My growing conviction has been that the encounters and negotiations of differential meanings and values within ‘colonial’ textuality, its governmental discourses and cultural practices, have anticipated, avant la lettre, many of the problematics of signification and judgement that have become current in contemporary theory—aporia, ambivalence, indeterminacy, the question of discursive closure, the threat to agency, the status of intentionality, the challenge to ‘totalizing’ concepts, to name but a few.
T]his exhibitionary multiculturalism is the postcolonial version of the colonial fair’ (1993:133). : 135). ); like zoology, the system of multicultural language classifies others, constructs hierarchical orders, and as if in the zoo, minorities are displayed as rare animals. : 133). ). Introduction: The decolonization question 19 To reformulate Hage’s theoretical articulation at a general level: if the cultural basis of colonialism is racism, and its cultural strategy, assimilation, which generates an identification with the aggressor/colonizer, then can one say that the cultural basis of neocolonialism is multiculturalism (which recognizes differences but covers its dominant ethnic position as the nodal point of divide), and its cultural strategy, peaceful coexistence, and which generates an identification with the self in the form of nativism, civilizationalism and identity politics.
