their author, Keïta Fodéba. In the difference between these editions lies a fascinating insight into the complicated narrative of decolonization and the many varied strands upon which it drew. 4 Independence was not an immediate break that forbade
Keïta Fodéba and the Imagining of National Culture in Guinea
Andrew W. M. Smith
Culture and Decolonization in the Dutch Caribbean, 1948–1975
This article explores the history of the Foundation for Cultural Cooperation between the Netherlands, Suriname, and the Netherlands Antilles (Sticusa), asking how cultural institutions partook in the process of decolonization. Analyzing the perspectives of Sticusa collaborators and critics in the Caribbean, I argue that cultural actors saw decolonization as an opportunity to reorient cultures toward an emergent world order. In this process, they envisioned a range of horizons, from closer integration with Europe to enhanced affinity with the broader Americas. By the 1970s, however, these horizons narrowed to the attainment of national sovereignty, and Sticusa’s cultural experiment ended as a result.
Decolonization , trans. and ed. D. Wood . London : Rowman and Littlefield . Original: Análise de alguns Tipos de Resistência . Colecção de Leste a Oeste. Lisbon : Seara Nova . Geuss , R. 2008 . Philosophy and Real Politics . Princeton : Princeton
New Wars in the Postpolitical Borderland
This article tries to actualize Carl Schmitt's critique of liberal internationalism in what the author calls the 'liberal globalist paradigm', which substitutes a post-sovereign humanitarian-moralist discourse for political arguments. This discourse helps shape a new inequality in the interstate system based on the ability to invoke humanist language; an ability that is systematically skewed in favour of Western states. The post-sovereign discourse hides an aggressive liberal antipluralism which only acknowledges liberal-capitalist societies as legitimate and reserving the right to intervene and criticize globally. The new re-configuration of power manifests itself in the war on terror and in humanitarian interventions.
Dutch Political Culture and the Indonesian Question in 1945
Jennifer L. Foray
Of the mid-twentieth-century European imperial powers, only the Netherlands experienced foreign occupation during World War II, followed soon after by the declaration of independence of the East Indies, its prized possession. I argue that the first series of events constituted a “cultural trauma,” and that, after May 1945, Dutch politicians and pundits viewed developments in Indonesia through this lens of wartime trauma. By the year's end, political actors had begun to interpret the recent metropolitan past and the developing Indonesian conflict according to the same rhetorical framework, emphasizing binaries such as “resistance versus collaboration.” While those on the political Left analogized the two conflicts in order to promote a negotiated settlement, their opponents hoped that, by refusing to recognize Sukarno's Republic of Indonesia, the Netherlands could avoid a second and perhaps even more damaging cultural trauma.
Surveillance and the African Immigrant Community in France, 1960-1979
By the early 1960s, an increasing number of Africans migrated to France from their former colonies in West Africa. Most were men hoping to gain employment in several different industries. Their settlement in Paris and other cities signaled the start of "post-colonial" African immigration to France. While scholars have analyzed several facets of this migration, they often overlook the ways in which France's role as a colonial power in West Africa impacted the reception of these immigrants after 1960, where surveillance played a critical role. Colonial regimes policed and monitored the activities of indigenous populations and anyone else they deemed problematic. The desire to understand newly arriving immigrant groups and suspicion of foreign-born populations intersected with the state's capacity to monitor certain groups in order to regulate and control them. While not physically violent, these surveillance practices reflected the role that symbolic violence played in the French government's approach to this post-colonial immigrant population.
Reflective Remarks in Three Snapshots
halcyon days of Egyptian theatre. Shakespeare, as is the case in many decolonizing countries, was in the foreground too. The April 1964 issue of al-Masraḥ , only the magazine’s fourth, was a special issue in honour of the 400th anniversary of Shakespeare
Thomas Meagher and Farhang Erfani
Existentialism, Jean-Paul Sartre, and Decolonization (Chicago: University of Chicago Press, 2018), 336 pp., $35, ISBN: 9780226503509 (paperback) This intellectual history is a strikingly well-researched genealogy of Arab existentialism from its roots at the
The Travels of José Uriel García and Aurelio Miró Quesada Sosa
Rupert J. M. Medd
decolonization of Peruvian nature and society. Peru: An Industrializing Nation, Social Inclusivity, and Indigenismo As Peru pursued a course of modernization, radical ideas also began to circulate throughout its urban centers, forming a consensus that the social
Two Productions of A Midsummer Night’s Dream in Palestine
greatness – to know the bard was to be civilised. 2 In the process of decolonization, colonized artists and intellectuals have responded to the empire’s lofty rhetoric on Shakespeare in several ways, including echoing the colonists’ praise, resisting it and