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Uses and critiques of ‘civilisation’

colonialism. Terminological equivalents for ‘civilisation’ existed in Chinese and Arabic long before they emerged in European languages (Aktürk, 2009). Notwithstanding this longer history, etymologies of ‘civilisation’, ‘civilised’ and ‘civility’ suggest that the modern terms had origins in eighteenth-​century Western Europe (Febvre, 1973). ‘Civilisation’ and ‘culture’ were intertwined in their early discursive development in historically complex ways (Rundell and Mennell, 1998: 6–​ 8). The words were carriers for Western notions of tradition and modernity. Culture and

in Debating civilisations
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Identities and incitements

processes of history and culture, identity and difference, time and space. 58 Equally, such work has highlighted that the diverse spatial-temporal manifestations of modernity and modern identity have been frequently influenced by singular likenesses of Western modernity, where the singularity and universal cast of the latter are differently engaged by the plural and vernacular attributes of the former

in Subjects of modernity

and the fetishisation of objects. While this idea, shared by Kantor and his colleagues Riabushin, Rozenblium, the architect Viacheslav Loktev and others, seems to align with the planned economy and ideological dictates of the Party, it also incorporated elements of diversity and play due to the dynamic character of this future, de-artefactualised material culture, reminiscent of the then popular western New Left critique of design and urban planning.15 However, while VNIITE developed clever predictions regarding the future of de-artefactualisation, millions of

in Comradely objects
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the general environment dating back to the community’s arrival in India. Moreover, perhaps the idea of adopting a kind of protective colouring, of borrowing from surrounding cultures, offers us a clue to the magpie-like qualities in the writing of Rohinton Mistry who, in a sense, enjoys an inheritance that borrows from western, Persian and South Asian traditions. The legacy of colonial mimicry is less a debilitating hangover for Mistry than a deep well of literary styles from which he can freely draw. Mistry’s various intertexts are not so much Barthesian

in Rohinton Mistry

Kamau) Brathwaite, as a founder member of CAM, spoke in a very different way about his attitude to growing up in a society dominated by Western culture. The point I am making here is that my education and background, though nominally middle class, is, on examination, not of this nature at all. I had spent most of my

in West Indian intellectuals in Britain
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As Dogu Ergil writes, the disconnection of the Turkish society from its past allowed the ruling elite to see the people as an entity ready to be molded according to their vision of what society and the nation should be. 2 Accordingly, separation from culture of the past was not confined to religious practices. In the pursuit for the unique Turkish nationalism ( Milliyetcilik ), different from the cultures and civilization in its proximity, Turkey severed ties with basic features of the Arab, Persian and Islamic worlds, emphasizing instead the modern and Western

in Turkey: facing a new millennium
Time and space in family migrant networks between Kosovo and western Europe

6 New pasts, presents and futures: time and space in family migrant networks between Kosovo and western Europe Carolin Leutloff-Grandits For many families in Kosovo, migration is an integral part of life. This is true even if they do not themselves migrate but, rather, seem ‘stuck’ in a village such as the one in south Kosovo where I conducted fieldwork between 2011 and 2013.1 In fact, in this village, and throughout almost all of Kosovo, there is what one might term a ‘culture’ of migration. Every person has close family members who are living or have lived

in Migrating borders and moving times
Imaginaries, power, connected worlds

prominent experience of modern colonialism, where systems of administrative practice are often replicated or transferred in part from the larger imperial order, but the institutions and values of democracy are not.The subjugated stand formally as common subjects of an imperial order, but do not have the opportunity to participate in a common culture of equals. In recognising that this is a formative experience of modernity, a nuanced overview must also incorporate other variants. Examination of the broad variation in the confrontation of non-​Western worlds with Western

in Debating civilisations

's ‘Negrophilia’ exhibition – the basis of Jan Nederveen Pieterse's study of images of Africa and blackness in Western popular culture (Pieterse 1992 : 15) – collected US, British, German, French and Dutch representations, with its transatlantic and transnational scope hailed as innovative (Pieterse 1992 : 15), yet its ‘Europe’ went no further east than Imperial Germany (and no further south than the Pyrenees). Coloniality and race, in this end-of-the-Cold-War exhibition, was not a lens applicable to eastern Europe, conceptually the ‘Second World’ for forty years. Two decades

in Race and the Yugoslav region
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What does race have to do with the Yugoslav region?

only on ‘ethnicity’ while excluding ‘race’: Native and non-native scholarship on the history and culture of peoples in the region treats ‘ethnicity’ as the central category that has organized group and individual identities and social relations in the area. Political scientists and area studies scholars in the so called ‘West’ describe the Balkans as the embodiment of ‘ethnic nationalism’ and ‘ethnic violence’ while highlighting the democratic, pluralistic, civic and developed nature of a Western

in Race and the Yugoslav region