Worlding Literatures between Dialogue and Hegemony

In his article Worlding Literatures between Dialogue and Hegemony Marko Juvan claims that during its late capitalist renaissance, the Goethean idea of Weltliteratur is interpreted either in terms of intercultural dialogism or hegemony embodied in the asymmetrical structure of the world literary system. Launching the concept of Weltliteratur during the emergence of the early industrial globalization, Goethe initiated a long-lasting transnational meta-discourse that influenced the development of transnational literary practices. In his aristocratic, cosmopolitan humanism, Goethe expected world literature to open up an equal dialogue between civilizations and languages encouraging cross-national networking of the educated elite. However, his notion of dialogue is marked by the hegemony of Western aesthetic and humanistic discourse based on the European classics. Marx and Engels exposed aesthetic and humanist cosmopolitanism as the ideology masking European bourgeoisie\u27s global economic hegemony and the worldwide expansion of Western geoculture. It is within this ambivalence of dialogism and hegemony that the process of worlding (Kadir) and nationalizing of European literatures has taken place since the early nineteenth century

Heteronormativity, intimate citizenship and the regulation of same-sex sexualities in Bulgaria

De-Centring Western Sexualities critically assesses the current state of knowledge about sexualities outside the framings of 'The West', by focusing on gender and sexuality within the context of Central and Eastern Europe. Providing rich case studies drawn from a range of "post-communist" countries, this interdisciplinary volume brings together the latest research on the formation of sexualities in Central and Eastern Europe, alongside analyses of the sexual and national identity politics of the region. Engaged with current debates within queer studies surrounding temporality and knowledge production, and inspired by post-colonial critique, the book problematises the Western hegemony that often characterises sexuality studies, and presents local theoretical insights better attuned to their geo-temporal realities. As such, it offers a cultural and social re-evaluation of everyday life experiences, and will be of interest to sociologists, queer studies scholars, geographers and anthropologists

Finding the far right online: an exploratory study of white supremacist websites

White supremacists and the Far Right political movement in the UK have, had considerable success in spreading their messages through Web sites. Some of these Web sites clearly contribute to an enabling environment for racially motivated violence in our towns and cities and possibly help to underpin also the rise of, and support for, the Far Right in the UK and elsewhere in Europe. From a position that acknowledges the enduring issue of white hegemony in Western societies, this paper provides a number of research-based recommendations for further research and future policy and practice in tackling white supremacist racial hatred on the Net

Hassan Hanafi's Response to Western Hegemony in Muqaddimah Fī ‘Ilmi Al-istighrāb Through Hegemony Theory of Gramsci

This is a literature study on Hassan Hanafi's response to the hegemony of Western civilization by using hegemony theory of Gramsci. One of the responses discussed in this research is the discussion of Occidentalism. Hanafi introduced the notion of Occidentalism as a study of the West from the eyes of the East. He acknowledges that the West is a major entrant and also a source of scientific knowledge in our consciousness. Therefore, the West occupies a very important position. Such an important position according to Hanafi received less serious response by Muslim intellectuals. Hanafi's Occidentalism was intended to confront Western civilization's hegemony of the East consciousness. With Occidentalism it is expected that the Eastern position which has been used as the object of the study may change, that is to be an observer or researcher. In addition, Hanafi's Occidentalism wants to end the Western myth as a representation and the holder of world civilization supremacy. Western studies of the East have so far led to a stereotype that the rise and fall of a civilization can be measured by the benchmarks of Western civilization. Such an attitude, eventually foster inferiority to other civilizations. The main source of this study is Hanafi's book entiteled Muqaddimah fī ‘Ilmi al-Istighrāb. The paper found that Hanafi's Occidentalism is not as a counterpart of Orientalism, not as a tool in fighting against Western civilization, nor as anti-Western, but the Occidentalism used as a means to position the West as one of civilizations without narrow fanaticism, without blind thought, while enhancing local wisdom and Eastern tradition amid advances in technology and science

Changing narratives: colonised peoples, criminology and social work

Abstract: There is growing recognition in criminology and social work of the importance of Indigenous knowledges and methodologies. Yet to date there have been limited attempts (particularly in criminology and criminal justice social work) to consider the theoretical and practice implications of Indigenous understandings and approaches to these disciplines. Both disciplines have also been slow to recognise the importance of understanding the way in which colonial effects are perpetuated through knowledge control, particularly in the operation of criminal justice systems. Our paper thus begins by examining the historical and institutional factors that have contributed to the continuing subjugation of Indigenous knowledges and methodologies. A discussion of the connections between the hegemony of Western science, the construction of race, and the colonial project follows. While herein Western and Indigenous approaches are conceptualised broadly, the dangers of over-simplifying these categories is also acknowledged. The paper proceeds by examining the distinctive character of each approach through a consideration of their ontological, epistemological, axiological, and methodological differences. Whilst acknowledging the considerable challenges which arise in any attempt to develop connections between these differing worldviews, a pathway forward for understanding both theoretically and methodologically the relationship between Western and Indigenous approaches is proposed

Kritik Terhadap Ilmu Sebagai Pandangan Dunia Modern Dalam Perspektif Kawruh Bimosuci

The modern culture has a big influence in all over the world. The big influence, especially on developing of modern culture or modernity to modernism, makes hegemony on the cultures of non-Western. It states that the modern worldview has operated its hegemony toward non-western ones. All segments of modern worldview base on thought and the modern culture of thought is science.Kawruh Bimosuci as a Javanese worldview is a Javanese gnosis and very potential to rise a collective awareness in order toreconstruct on a worldwide scale culture accompanying its characters that go to compatibility with the ideational cultureaccording to Pittirim Sorokin. Kawruh Bimosuci is able to develop critically a new vision of culture. The capability takes place in the ideas domain and, moreover, a national self-identity in the current modern hegemony that its basis is the hegemony of modern worldview toward the Eastern tradition and system of knowledge

The Empire Writes Back (to Michael Ignatieff)

This article critiques the re-legitimisation of empire evident in recent writing by Michael Ignatieff. It begins by locating his work within the larger debate on empire emerging today. Focusing first on Ignatieff's more general comments on empire, it suggests that his defensive case for empire is misleading: it ignores the extent to which the circumstances allegedly necessitating `new' empire are themselves a consequence of older empire, and indeed older US empire. Focusing next on Ignatieff's largely consequentialist case for the 2003 attack on Iraq, it argues that the `success' of the imperial project — to the extent that this requires the cooperation of Iraqis — will depend crucially on the motives of the imperialists. Without engaging directly with Ignatieff's work, the final section addresses some of the questions that the foregoing critique may have raised. In particular, it examines critically the claim that empires are legitimised by the public goods they provide

Antonio Gramsci and his relevance for the education of adults

This paper, drawing on original sources, provides an overview of and a discussion on those writings and ideas, in Antonio Gramsci's huge corpus of work, that are relevant to the education of adults. This should provide a fitting tribute to this major social theorist of the 20th century on the 70th anniversary of his death. Among the topics discussed are those of adult education for industrial democracy, adult education and cultural preparation, adult literacy, prison education, adult education and the Southern Question with specific reference to immigration, and, most important of all, adult education in the context of an intellectual and moral reform.peer-reviewe

International Relations, Hegemony and the ICC

The relationship between power, law and consent is a key feature of the Western debate on criminal law. On the one side, defining the legitimate ways of exercising the punitive power has been a critical question since the Enlightenment thought onwards and especially as to the rule of law doctrine. On the other side, the role played by public punishment in shaping consent and its communicative potential have been crucial questions for critical, as well as non-critical approaches to criminal law in contemporary thought. These questions gain in strength and radicalism when it comes to international criminal law (ICL). In this case the filter of the state is not present anymore to mediate between power, law and consent, and the power to punish individuals is directly exercised by international institutions. This means, on the one hand, that traditional justifications of the power to punish and which are elaborated on in the domestic sphere are not useful anymore in legitimating international punishment. International criminal norms are not framed by an international democratically elected parliament, and their exercise is not controlled by the complex system of checks and balances typical of the rule of law. On the other hand, having not being created by a sovereign, international criminal law cannot be conceived as an instrument to build or consolidate consent around the sovereign. A double-sided dilemma therefore arises: traditional explanations are no longer apt to answer the question whether ICL is legitimate, while ICL itself can no longer be considered an instrument to build consent around the traditional power exercising it, namely the state. Although I consider both sides of the dilemma equally interesting and stimulating, I will focus here only on one side of the coin: the ability to build consent of the ICL institutions, and in particular the International Criminal Court (ICC). In other words, instead of asking whether the consent around the ICC is broad enough for the Court to be considered legitimate, I shall ask whether the ICC is able to build consent around the world order it embodies