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This book provides an overview of the anthropological debate on house societies, pertaining particularly to Southeast Asian social formations. The book’s point of departure is a comparative model of social formations in Southeast Asia outlined by Shelly Errington. Although this model features prominently in anthropological discussions of the region, no detailed analysis of this comparative approach exists. This might be attributed to the fact that Errington’s model is theoretically dense, alluding to the rather complicated anthropological field of kinship studies. Errington’s model combines premises of Lévi-Strauss’ Structural Anthropology with Clifford Geertz’ symbolic or interpretative paradigm and situates the synthesis in the anthropology of insular Southeast Asia. This book traces the genealogy of this model and provides detailed explications of its basic theoretical premises before it explores the concept of house societies and how it is applied by Errington to approach and compare Southeast Asian social formations. The book reveals the structuralism that speaks through Errington’s comparative approach by discussing the concept of transformation and indicates the potentials and limitations a typology of different house societies has for the anthropology of Southeast Asia.
Cognitive science is the interdisciplinary study of the human mind. As far as the exact relationship between the cognitive sciences and other fields is concerned, however, it appears that interdisciplinary exchange often remains unrealized, possibly because of the uni-directional application of theories, concepts, and methods, which impedes the productive transfer of knowledge in both directions. In the course of the ‘cognitive turn’ in the humanities and social sciences, many disciplines have selectively borrowed ideas from ‘core cognitive sciences’ like psychology and artificial intelligence. The day-to-day practice of interdisciplinarity thus thrives on one-directional borrowings. Focusing on cognitive approaches in linguistics and literary studies, this volume explores bi-directionality, a genuine transdisciplinary interchange in which both disciplines are borrowing and lending. The contributions take different perspectives on bi-directionality: some extend uni-directional borrowing practices and point to avenues and crossroads, while others critically discuss obstacles, challenges, and limitations to bi-directional transfer.
This book identifies the more persuasive contributions by East Asian intellectuals to the international human rights debate.
What are the limits of national belonging? Focusing on Biak--a set of islands off the coast of western New Guinea, in the Indonesian province of Irian Jaya--Danilyn Rutherford's analysis calls for a rethinking of the nature of national identity. With the resurgence of separatism in the province, Irian Jaya has become the focus of fears that the Indonesian nation is falling apart. Yet in the early 1990s, the fieldwork for this book was made possible by the government's belief that Biaks were finally beginning to see themselves as Indonesians. Taking in the dynamics of Biak social life and the islands' long history of millennial unrest, Rutherford shows how practices that indicated Biaks' submission to national authority actually reproduced antinational understandings of space, time, and self. Approaching the foreign as a focus of longing in cultural arenas ranging from kinship to Christianity, Biaks participated in Indonesian national institutions without accepting the identities they promoted. Their remarkable response to the Indonesian government (and earlier polities laying claim to western New Guinea) suggests the limits of national identity and modernity, writ large. This is one of the few books reporting on the volatile province of Irian Jaya. It offers a new way of thinking about the nation and its limits--one that moves beyond the conventions of both scholarship and recent journalism. It shows how people can "belong" to a nation yet maintain commitments that fall both short of and beyond the nation state.
This book is a new approach to how we in the West understand China and Chinese culture. It challenges the master narrative of Confucianism and shows that ancestor worship has underpinned Chinese culture in many influential and vital ways and provides a nuanced and more efficacious paradigm through which Chinese culture may be viewed. It is an exposition and analysis of Chinese ancestor worship and its correlations, especially filial piety and ritual, and it shows the intrinsic importance of ancestor worship to Chinese culture. By using a practice theory—ritual—and communication theory approach this work highlights the relationship between the rituals of ancestor worship and their meaning within Chinese culture. In emphasizing the efficacy of ritual to cultural meaning it also questions and compares the master narrative of Confucianism in its role as the prime cultural symbol and paradigm of Chinese culture. China and Chinese culture is conventionally understood by the West through the paradigm and its articulated discourse of Confucianism. In order to ameliorate and overcome the epistemological problematic of a cross-cultural understanding of China, a new approach to the understanding of China and Chinese culture is proposed. The thesis approach is ‘meta-disciplinary’ and multi-viewed, and draws on a range of evidence and theories which focus on the problematic of ‘cross-cultural understanding.’
This four-volume set explores the locations where the environment matters most such as where people are poor, where environments are under threat (such as on frontiers), where there are few natural resources remaining, and where industrialization is rampant. It will also explore these concerns at different system levels, from local-community, to regional, national and global. It will also explore costs of damage to the very resources on which economies rely, and the values of environmental goods and services and the controversies surrounding such valuations. It is organized around environment-people interactions (livelihoods, poverty, income, economic growth); environment-environment interactions (do people matter?); and people-people interactions (collective action challenges, institutions).
This book is an outgrowth of critical examination of Western political theory embedded in Western-centrism and the tumultuous ideational processes by which contemporary Korean political theory and reality have intensely interacted (both in convergent and divergent ways) with it. To conduct such examination the book addresses complex and variegated questions regarding Western-centrism: What is Western-centrism? How is Western-centrism to be compared and contrasted with other forms of centrism such as Sinocentrism, capitalism (bourgeois-centrism), patriarchy (male-centrism), and racism (white-centrism)? How has Western-centrism evolved in world history and in the history of Western political thought? How has Western-centrism shaped the evolution of contemporary Korean political thought? What kinds of ill effects has Western-centrism brought about in Korean society and academia? And, ultimately, how can Western-centrism be overcome?
British imperialism was almost unparalleled in its historical and geographical reach, leaving a legacy of entrenched social transformation in nations and cultures in every part of the globe. Colonial annexation and government were based on an all-encompassing system that integrated and controlled political, economic, social and ethnic relations, and required a similar annexation and control of natural resources and nature itself. Colonial ideologies were expressed not only in the progressive exploitation of nature but also in the emerging discourses of conservation. At the start of the 21st century, the conservation of nature is of undiminished importance in post-colonial societies, yet the legacy of colonial thinking endures. What should conservation look like today, and what (indeed, whose) ideas should it be based upon? Decolonizing Nature explores the influence of the colonial legacy on contemporary conservation and on ideas about the relationships between people, polities and nature in countries and cultures that were once part of the British Empire. It locates the historical development of the theory and practice of conservation - at both the periphery and the centre - firmly within the context of this legacy, and considers its significance today. It highlights the present and future challenges to conservationists of contemporary global neo-colonialism The contributors to this volume include both academics and conservation practitioners. They provide wide-ranging and insightful perspectives on the need for, and practical ways to achieve new forms of informed ethical engagement between people and nature.
This book offers a concise overview of the development of intercultural philosophy since the early 1990s, focusing on one of its key pioneers Heinz Kimmerle (1930– 2016). Building on influences from Gadamer, Heidegger, Derrida and Ramose, Kimmerle’s approach to intercultural philosophy is radical and fosters epistemic justice. Kimmerle critically reflected on his own western philosophical tradition, highlighting the problems of a discourse based on a dominant concept of rationality, and of excluding different approaches and participants. Instead, Kimmerle developed an alternative way of thinking, emphasizing the importance Of recognizing philosophies of different cultures. He focused particularly on African philosophies in academic discourse. In the book, the many layers of Kimmerle’s intercultural philosophy are revealed, exploring how dialectics, hermeneutics, deconstruction and decolonization can contribute to epistemic justice. The author goes beyond Kimmerle and demonstrates how Kimmerle’s approach can be further enhanced by using an intersectional approach and by engaging in dialogue with female philosophers and artists. This new study, which also introduces unpublished and untranslated texts from Kimmerle’s work in German and Dutch, will be of considerable interest to researchers of continental philosophy, intercultural and African philosophy, political philosophy, decolonial and feminist studies.
In this much-needed account of what has gone wrong in our thinking about the environment, Val Plumwood digs at the roots of environmental degradation. She argues that we need to see nature as an end itself, rather than an instrument to get what we want. Using a range of examples, Plumwood presents a radically new picture of how our culture must change to accommodate nature.