The situation of Philippine Muslims

Even before the dramatic events surrounding the assassination of Philippine opposition leader Senator Benigno Aquino in August 1983, and the ensuing political crisis, it was clear to observers of the Philippine's political scene that destabilizing influences were operating on the regime of President Ferdinand Marcos and that groups both within the regime and in opposition to it were man‐oeuvering for positions in a post‐Marcos society. With this in mind, in November 1983 a group of specialists from the Philippines, australia and North America met in Canberra, Australia to review the current political and economic situation and speculate on various aspects of ‘the Philippines after Marcos’.¹ This article is an abbreviated and slightly modified version of a paper which the author contributed to that conference.     

Commemorating the colonial Pilbara: beyond memorials into difficult history

The colonial Northwest of Western Australia was a harsh frontier, where demands for Aboriginal land, labour and knowledge led to dispossession, loss of rights, massacre and generations encumbered with the colonial legacy. In the Pilbara, there are some rare attempts to engage with this difficult colonial history, mainly in the form of heritage site interpretation and heritage trails. Overall, the difficult colonial history of the Northwest is poorly represented. Colonialism and its legacy are not effectively commemorated, nor are distinct local cultural and civic attributes highlighted as ‘lessons from the past’. In this paper, we explore the memorialization and commemoration of the Northwest's traumatic colonial history and consider a history of how heritage has been represented across the landscape. We suggest that the affective heritage of the Northwest especially cross-cultural or multi-cultural sites and histories can provide a basis for commemorating difficult colonial history or violent events that are underrepresented in dominant heritage regimes.     

Decolonising Eurocentric disability studies: why colonialism matters in the disability and global South debate

The words ‘colonised’ and ‘colonising’ have recently been adopted in global North fields such as disability studies, highlighting notions of colonised bodies by colonising practices, with the implication that some or other ‘decolonisation’ is required. But these words remain little more than abstract and dehistoricised metaphors in these Eurocentric academic projects. This paper critically maps out some arguments as to why the colonial encounter is not simply a metaphor and cannot be bypassed in any global disability analysis. The paper argues how this historical event transcends the discursive, a violent materiality framing disability as a historical narrative and human condition, while (re)positioning disability as a useful optic through which to examine the dynamics of imperialism. The colonial provides the landscape for understanding contemporary Southern spaces within which disability is constructed and lived – neocolonised spaces hosting what I call neocolonised bodies. The paper concludes that decolonisation, just like colonialism, is not a metaphor. Instead, it is a continuous violent and political process owned by the global South but open to collaboration, drawing on forms of resistance that have long colonial lineages.     

The Modern Colonial Politics of Citizenship and Whiteness in France

While there is no blatantly racist discourse among the French political class per se, the modern politics of citizenship in France is rooted in France's racialized colonial legacy. Upon critical examination, contemporary French political discourse and policy implementations indeed speak to France's colonial past. The concept of ‘otherness’ is situated at the centre of French political discourse, and is manifested in constructions of whiteness. ‘Otherness’ has created a double standard for legal non-European immigrants compared with French and European citizens. The politics of integration and assimilation are founded on the ideological backdrop of universality, which falsely represents French society in colour-blind terms. This is evident in both moderate and extremist political party rhetoric in regards to new policies of immigration, citizenship and nationality. We contend that the contemporary political discourses in France closely resemble the colonial period in spite of (and precisely because of) France's historical amnesia. In this article, we explore the redefinition of French citizenship as an expansion of whiteness as rooted in the concept of ‘otherness’. In so doing, we contextualize the contemporary discourse of inclusion, exclusion, citizenship, and whiteness on the backdrop of France's colonial legacy.     

Comparing postcolonial identity formations: legacies of Portuguese and British colonialisms in East Africa

Colonial ties constitute the basis upon which Indian migration to the UK occurred. In the post-war years, while Punjabi migrants more than fulfilled the gap in expanding British industry, Indian elites also arrived to take up professional jobs. During the 1960s and 1970s, in a context of increasingly restrictive (and racially politicized) immigration legislation, there was a significant settlement of the so-called East African Indians, among them an important percentage of East African Gujaratis who had close links with England long before the processes of Africanisation began. Since the 1990s, those East African families also were the ‘hosts’ of a considerable number of Portuguese Indians of Gujarat origin, most of whom had been born in Mozambique during the colonial period and had lived in post-colonial Portugal. This paper will attempt to show how different experiences of intersubjectivity between colonizers and colonized in British and Portuguese African colonial contexts still constitute a source of (re)invention and pluralization of identities within post-colonial Gujarat diasporas settled in the UK. An analysis of these narratives in process will serve to underline the significance of dialectic processes of remaking colonial and post-colonial experiences in order to understand post-colonial identity formations, their ex-tensions and in-tensions, as well as the identity strategies of postcolonial subjects to deal with ‘old’ and ‘new’ multicultural dilemmas.     

Eating cultures: Incorporation,identity and Indian food

Abstract

Linking the colonial British ‘fabrication’ of curry powder to the colonial fabrication of India, this paper explores the connections between colonial attitudes to India and to Indian food. The paper then looks at the links between food norms, and religious and political animosities in contemporary India. It then proceeds to use food to think about the place of the Indian community in contemporary England, and about the problematic roles assigned to women in immigrant Indian communities. The paper goes on to reflect on the notions of ‘food colonialism’ and ‘culinary imperialism’, arguing that the social meanings of ‘ethnic food’ in western contexts must also be considered from the point of view of immigrants to western contexts. The paper ends by arguing that concerns about multi‐culturalism and respect for other cultures must focus not only on relationships between ‘mainstream citizens’ and ‘ethnic Others’, but on the relationships between various ‘ethnic’ groups.     

A national pride or a colonial construct? Touristic representation and the politics of Fijian identity construction

Identity research in the Pacific region has been dominated in the past by discussions of reconstruction and mobilisation of symbols of cultural tradition as a medium of anti-colonial resistance and nationalism. The present article proposes to widen the scope of this literature by exploring mass tourism as a contested field of collective identification. It outlines the historical making of the colonial and post-colonial imagery of indigenous Fijians and its subsequent reification and essentialisation in the context of twentieth-century mass tourism. It further highlights the implication of this process in colonial, anti-colonial and post-independence national politics, in which indigenous Fijians have been variously located: the imagery has been claimed by Western colonialism, transnational corporate capitalism, ethno-nationalism, and counter-hegemony. The article illustrates that collective identity construction is not political in a uni-dimensional manner but constitutes a dynamic arena of ongoing ‘cultural battle’ where multiple power relations unfold simultaneously.     

遗产理论重新建构的实践：博物馆由圣殿走向世俗

Western theories on cultural herit-age have been developing continuously in ceaseless debates, and these theories have experienced dif-ferent stages of emerging, evolution and decon-struction. At the same time, a reconstruction of‘cultural heritage theories ’ is now being imple-mented and even has gained a certain achieve-ment. Indeed, at present ‘museums ’ have be-come the playgrounds for the reconstruction of new theories: museums are being transformed from a‘palatial ’ heritage protection institutes into ‘an-thropocentric’ cultural service institutes by means of ‘audience engagement’ . Museums increasingly implement the reconstruction of cultural heritage theories. From the 8 th to the 12 th of August 2016 a training project on ‘audience engagement ’ -hos-ted both by the British Council and the Chinese Museums Association-took place in the ‘National Museums Liverpool’ group. Due to its preeminent geological position, professional teams of special-ists, and audience-oriented working mechanisms, the National Museums Liverpool has become a new paradigm for the world of museums. However, be-hind these visible developments, a process of cul-tural heritage studies has been providing a strong support and guidance. Going back to European ideology from the late 18thto 19th century, the ‘past’ was seen as an ob-ject to be studied, pursued, protected, or even re-built ( designing past landscapes, old buildings, and memorials) . This ideology became the starting point of ‘Eurocentric heritage studies ’ . Due to this background, initial heritage studies have been branded with phrases as‘Eurocentrism’ ,‘author-itativeness’ , and ‘sanctification ’; this view has affected a large number of museums in the world. However, heritage studies have been adjusting and evolving. Post-modern heritage theories questioned issues like ‘centralization ’ and ‘authoritative-ness’ , and instead refocused on concepts like‘people’ , ‘democracy ’ , and ‘pluralistic socie-ty’ . The advocacy of‘cultural diversity’ and sup-port of expressions of‘intangible cultural heritage’ are practical applications of this new development in heritage theories. Taking the National Museums Liverpool as a case, the first characteristic of this museums group is the easy accessibility of the location of the muse-ums:several museums are situated just besides the sea as well as close to the city shopping center. Still, other museums are located on the opposite side of this area, yet it is only a 20-minutes walk between the two sides. A second characteristic is a special ‘managerial/administrative mechanism ’ that allows all museums to be run in a certain way;at the same time curators remain at the core of the teams that conduct the projects in the museums. A third trait is that the museum audience remains the main focus of all operations in the‘National Muse-ums Liverpool ’ . The case of National Museums Liverpool shows that ‘museums ’ have become an important place for reconstructing ‘cultural herit-age theories’. By means of ‘free admission’ and ‘audience engagement ’ , the museums’ function has changed from a ‘sacred place for collecting, researching and rescuing the past’ to an anthropo-centric service institute: museums have shifted from an organization of ‘sanctification ’ to one of‘secularization’ . With this development of cultural heritage the-ories, the traditional model of the museums has been reconstructed and renovated:it seems to have restored the voice of the general public and of cer-tain non-powerful groups to preeminence. In addi-tion, the bowuguan tiaoli ( Museum Regulations) issued by the State Council of China in 2015 says that‘education’ is the primary function of a muse-um. This redefinition of what a museum is sup-posed to be, actually reflects a guiding ideology of changing the museum’s traditional status and iden-tity. It also emphasizes the museum’s need for au-dience engagement. All of this challenges the museum’s traditional function of ‘collecting, pre-serving, researching, and displaying’ . New social functions, such as‘public education’ and‘public cultural service’ , are thus constantly emerging into a museum. Although different names have been given to these new functions, ‘audience engage-ment’ is at the core of them. Generally speaking, as international museums are slowly transforming - guided by cultural heritage theories-domestic museums will also gradually change their predomi-nant ‘sacred position ’ and shift into museums of‘decentralization’ . Anthropocentrism and‘service to the people’ will increasingly be the new identity of present-day museums.     

Humour in the Ancient World

Since the ending of the Second World War and the establishment of the United Nations, the international concept of racism, first initialised in the 1930s, has been inscribed in an unacknowledged conceptual double bind. Western political culture has inherited a hegemonic concept of racism that foregrounds those meanings associated with the anti‐fascist critiques of the Jewish Holocaust, while foreclosing subaltern anti‐colonial critiques centred on Western Imperialism. This can be taken to suggest a divergence within a western tradition of critical thought that in one of its guises occurs between the view that ‘‘race’ thinking’ resembles ideological exceptionality and the contrary view that ‘race relations’ approximates colonial conventions. The present essay explores the extent to which these views are constituted conceptually and dialogically in opposition and divergence. This is defined as racism's conceptual double bind. In other words, the international concept of racism is doubly bound into revealing its imprints in nationalism and concealing its anchorage in liberalism; or recognising extremist ideology while denying routine governmentality. The essay, therefore, asks the following: is it im/plausible to deny that there is an inescapable conceptual double bind between these differing conceptualisations of racism that has been ignored by the dominant social science traditions in the West? The idea of a double bind in the concept of racism, reiterated throughout this essay, is not to be confused with the proposition that there are two concepts of racism. On the contrary, during the twentieth‐century conceptualisation of racism, there have rather been two distinct orientations, the hegemonic Eurocentric and the subaltern De/colonial, based on conflicting yet dialogical paradigmatic experiences of the referent of racism.     

Flexible ethnic identity,adaptation, survival,resistance: The Garifuna in the world-system

In this paper we examine flexible ethnic identity formation as a mechanism of accommodation and resistance deployed by a particular social group with origins in the periphery as they respond to changing political and economic forces in the world-system. This paper addresses criticisms that world-system analyses are ‘too macro’ or ‘structurally deterministic’ by examining on the ground action and responses by a local oppositional movement within its broad political and economic context. Its focus is an historical case study of a particular group of people whose origins lie in European colonial expansion into the Caribbean in the seventeenth century. The paper begins by recounting ethnographic reports of Garifuna origin myths, then sketches this group's forced incorporation in a colonial world-system (and their responses), discusses their assignment to ‘minority group’ status within newly independent Belize at about the same time they are establishing transnational communities via migration to the United States, and concludes with some thoughts on the emerging ‘virtual communities’ of Garifuna and indigenous peoples around the world that are emerging on the worldwide web today. We explore what the notion of ethnic identity means in this particular case, and how and why it changes over time. We also try to understand if this flexible identity, and the social movements that arise as it is redefined, can be understood as a form of ‘resistance’. Finally, we ask if diasporic identity movements of indigenous people, like the Garifuna, actually or potentially can contribute to rising challenges against the forces of contemporary ‘globalization’.     

Colonial laboratories,irreparable subjects: the experiment of ‘(b)ordering’ San Juan's public housing residents

This article provides a genealogy of the discourses that shaped the public housing policies of the mid-twentieth century in the US island colony of Puerto Rico. In the 1950s and 1960s, a conversation arose between government officials, social science experts, and the local press about how to fix social inequalities by ‘ordering’ mostly black and mulato, economically dispossessed families residing in shantytowns and barrios. This led to the establishment of caseríos (housing projects) as places where the government would attempt to ‘modernize’ residents through architectural design, planning, and social betterment programs. Because the caseríos did not address the structural causes of inequalities of power and wealth in the island, they failed in lifting residents out of poverty. From the mid-1960s onwards, a host of writings blamed caserío dwellers for the failure of the projects, attributing it to their purportedly dysfunctional – and nearly incorrigible – ‘culture of poverty’. This perpetuated a particular characterization of Puerto Rican economically dispossessed people as incapable of political or social agency without the guidance of elite Puerto Ricans and the ‘benevolent’ American colonial metropolis. It also led to the subsequent ‘bordering’ of caseríos spaces with walls and checkpoints, which in turn reproduced the branding of public housing residents as irreparably dysfunctional and ‘criminal’.     

W.E.B. Du Bois and Filipino/a American exposure programs to the Philippines: race class analysis in an epoch of ‘global apartheid’

The article highlights the ongoing relevance of W.E.B. Du Bois for the global analysis of race and class. Engaging scholarly debates that have ensued within the educational subfields of critical race theory (CRT) and (revolutionary) critical pedagogy, the article explores how a deeper engagement with Du Bois’s ideas contributes theoretically and methodologically to these two subfields. Of particular focus is Du Bois’s conceptualization of a ‘guiding hundredth,’ which he forwarded as a corrective to his ideas of a ‘talented tenth.’ The article also offers a case study analysis of the film Sounds of a New Hope, which documents a hip hop exposure program to the Philippines. The case study draws upon Du Bois’s ‘guiding hundredth’ for a twenty-first century context as a Filipino American cultural worker utilizes hip hop to articulate, analyze, and alter the lived experiences for Filipino/a Americans in a global diaspora.     

From displaying to becoming national heritage: the case of the Pousadas de Portugal

Nationalism and tourism have long mobilised heritage in the making and marketing of identities. This article examines the social production of the Pousadas de Portugal – a state-owned chain of tourist accommodations operating since 1942 that embodies an idea of national identity – shedding light on the official and intellectual reconfigurations of narratives about the nation's past and its culture. It argues that, from displaying national heritage, the Pousadas have become heritage themselves through a process of renationalisation grounded in long-standing meanings and representations.     

Necronationalism: managing race,death and the nation's skeletons

This paper examines the construction of the Simon Wiesenthal Center ‘Museum of Tolerance (Jerusalem)’ over Mamilla Cemetery, one of the largest Muslim burial grounds in the region. Tracing the politics of death as exercised through the excavation of the cemetery, I consider how access to settler colonial memory is managed and renewed through the purging of Indigenous corporeality. Inspired by Achille Mbembe's sobering account of necropower, this paper conceptualizes power as a system of domination inscribed through the colonial management of deceased racial subjects and asks how we might understand systems of settler colonial power arranged through dehumanization of the already dead. I contend that the capacity to govern life after death is still firmly rooted in the reach of colonial power, and that by attending to the excavation and erasure of Mamilla Cemetery's deceased Palestinian subjects, we see a particular configuration of sovereignty defined through a calculus of absence. Identifying this practice of settler colonial nation building as ‘necronationalism’, I consider how power over life after death becomes the very terrain through which a nation is imagined.     

Imperial Ghetto: People and Rituals in a South African Ghetto

In this paper, I demonstrate that the position of the postcolonial ‘Self’ in Malaysia is legitimized through inherited imperial mechanisms of power, both structural and ideological. The emergence of this ‘new-Self’ was situated in colonial discursive practices that positioned it as an ‘Other’ under British colonial rule. As such, this creates unexpected binds for the ‘new-Self’, particularly as it negotiates its relations with a number of ‘new-Others’. Up to the present, indigeneity has remained the main basis for legitimizing political power and the economic redistribution of wealth. However, this remains persuasive only when it is seen as primordial and timeless, essentially located in certain individuals in an unchallengeable manner. This basis of power, I argue, produces anxiety for the ‘Malay’ new-Self, for its claims to being essentially ‘indigenous’ come under questioning when Malay identity construction is set vis-a`-vis the Orang Asli (the ‘aborigines’ of the Malaysian Peninsula). I review the ways such anxieties have been managed in Malay responses to the Orang Asli, an ambivalent combination of acknowledgement, administration, rejection, and transformation. I argue that the ‘programme of progress’ that has been imposed upon the Orang Asli — which minimizes differences between them and the Malay ‘new-Self’ — masks the desire of the ‘new-Self’ for the impeccability and exclusivity of Orang Asli claims to indigeneity, a dual mimicry that continues to be repressed and transferred by constructing the Orang Asli as ‘not quite/not Malay’.     

西藏红色旅游SWOT分析与发展对策研究

西藏红色革命历史在中国近现代革命历史上占据重要的地位,是“老西藏精神”和“两路精神”的重要发祥地,红色旅游开发潜力巨大。目前,西藏红色旅游的发展机遇和挑战并存,需从深挖红色旅游资源、传承红色文化、发展红色旅游;加强红色资源宣传、树立红色旅游品牌形象;整合红色旅游资源、综合开发;加强区域合作、实现红色资源共商共建共享等方面.着手施策,从而促进西藏红色旅游高质量发展。     

Whitewashing the nation: racist jokes and the construction of the African ‘other’ in Greek popular cinema

This article explores representations of race in three Greek popular films of the 1970s and 1980s. The portrayal of African characters in these films is antagonistically positioned in relation to the dominant, ‘whitewashed’ Greek national narrative which relies on the nineteenth century idea that Greece is the progenitor of European civilization. Often masquerading itself as ‘just a joke’, the discourse of these films narrates the African Other as lacking in terms of culture, intelligence and beauty – the three central categories upon which the idea of the ‘white supremacy’, according to Cornell West, is historically constructed in modernity. Tightly woven with this idea (largely introduced in Greece by the leading European powers), these films enunciate explicitly colonial viewpoints in a country that was neither a colonial power nor at the geopolitical center of the European project. The article argues that the racialized representations of these films are an effect of appropriating the Eurocentric idea of historicism, where the ‘progress’ and ‘backwardness’ of groups and nations are measured according to how effectively they perform the values of modernity.