This article compares and contrasts liberal democracy and national democracy. It attempts this by focusing on each of these as specific state forms with an effectivity or 'tilt' of their own which includes a determinate preconstruction of the category of the People. It is argued, inter alia, that internal to national democracy is a conception of colonialism (and anti-colonialism) and that the national-racial reference is thus internal to the national democratic conception of equality. In conclusion it is proposed that the tilt of a state form is expressed via the distinction of grammatical mood between the imperative and the subjunctive and that the 1994 South African Constitution, when read in this way, is more liberal democratic than national democratic.
The emergence of the anthropology of colonialism in the 1990s has stimulated and enhanced critical reflection on the cultural and historical embedding of the discipline of anthropology, offering what is in effect a historiography of the discipline's present. How has this historical consciousness changed the contours of the discipline? Has it allowed anthropologists to critically distance their discipline from its intimate involvement with the world of modernity, development and the welfare state, as it first emerged under colonial rule? Have anthropologists learned that, instead of targeting and thus essentialising otherness, we should now study the processes by which human differences are constructed, hierarchised and negotiated? This presentation focuses on recent developments in European and North American anthropology in order to discuss the potential effects of the anthropology of colonialism's historical consciousness on anthropological ontologies (epitomised by current discussions on ‘indigenous peoples’), epistemologies (in reconceptualising ‘field’ and ‘method’) and ethics. It thus tries to outline the ways in which the critical promise of the anthropology of colonialism faces the obstacles that the present‐day heritage of colonialism puts in the way of realising its future potential.
“colonial ecological violence” as a process of “disrupt[ing] Indigenous eco-social relations” (2018: 1). I seek to investigate philosophically one dimension of how settler colonialism commits environmental injustice through the violent disruption of human
A Critique of Political Decolonisation in Ghana
decolonisation, if also colonialism, are heavily contested in postcolonial scholarships ( Delavignette 1964 ; Nkrumah 1965 ; Nkrumah 1970 ; Nkrumah 1973 ; Mudimbe 1988 ; Mbembe 2001 ; Olúfémi Táíwò 2010 ; Ndlovu-Gatsheni 2013 ), almost all critical
The Civil Code and the Rights of Arabs
Introduction While some comparatively recent texts, notably Paige Arthur's Unfinished Projects , 1 address Sartre's critique of French colonialism, this article will examine Sartre's critique of French colonialism both from the perspective
Mimetic Governmentality, Colonialism, and the State
Patrice Ladwig and Ricardo Roque
: colonialism, the state, and their entanglements with mimetic processes. Main Themes Although we acknowledge and address the resistance aspects of mimesis and imitation on the part of the colonized, our main aim is to investigate, on the one hand, how the
The European Adventurer Meets the Colonial Other
twentieth-century adventurers in European comics. This article addresses the links between European adventure comics and colonialism by comparing their approaches to Africa and Latin America. Tintin and Corto Maltese represent the comics version of a
Ajume H. Wingo
role in founding the Organization of African Unity (OAU), which metamorphosed into the African Union (AU) ( Shepperson and Drake 2008 ). For Nkrumah, the cure for the ills caused by colonialism was for Africa to unite: If we (Africans) are to
voices of my friends and sisters and the Indigenous feminist activists writing and speaking out today this knowledge of the interlocking arteries of colonialism has always been part of our truth-telling ( de Finney 2010 ; Hunt 2014 ; Simpson 2011
Cooperation and Development, Heidemarie Wieczorek-Zeul, ignited a heated debate about the responsibilities of the successor states of colonial powers. Exhibitions like “Namibia—Deutschland: Eine Geteilte Geschichte” (2004–2005) or “German Colonialism