Postcolonial Interventions in the Rhetorical Canon: An "Other" View

Shome, Raka

doi:10.1111/j.1468-2885.1996.tb00119.x

Cited by 134 publications

(73 citation statements)

References 44 publications

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“…2 Of particular interest to culture and communication scholars is postcolonial scholarship. Postcolonial studies, based on Edward Said's work (1979Said's work ( , 1994 examine power relations in the transnational global world, concerned with the effects and affects of colonialism that accompanied or formed the underside of colonialism (Ashcroft, Griffiths and Tifflin, 1995;Diaz, 2003;Dirlik, 1994;Hegde, 1998c;Quayson, 2000;Schwarz, 2000: Shome, 1996Shome and Hegde, 2002). While much of critical theory work has focused on disenfranchised groups, based on race, gender, sexual orientation within nationstates, postcolonial scholarship provides an historical and international depth to the understanding of cultural power.…”

Section: Critical Humanist Paradigmmentioning

confidence: 99%

Intercultural Communication and Dialectics Revisited

Martin

Nakayama

2010

The Handbook of Critical Intercultural Communication

216

164

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Ten years ago, we identified and described four distinct paradigms of culture and communication research (functionalist, interpretive, critical humanist, and critical structuralist) based on their metatheoretical assumptions and explored strategies for constructive interparadigmatic discussions (Martin and Nakayama, 1999). We then proposed a new way -a dialectical approach -to conceptualize and study intercultural communication. We suggested that a dialectic perspective could guide future research in two ways. First, as a trans-paradigmatic methodology for studying culture and communication phenomena and second, as a conceptual framework for understanding intercultural communication practice. In this essay we again survey current culture and communication research through a paradigmatic lens, assess the current contributions of a dialectical approach to the study of culture and communication and offer new directions for incorporating a dialectic perspective into our research.After 10 years, revisiting the contemporary terrain of intercultural communication seems warranted. The field has exploded in many different directions that have opened up the very notion of "intercultural" communication. In some ways, the term itself, "intercultural," tends to presume the interaction between discrete and different cultures. We know, however, that cultures have always been in contact and that the notion of cultural difference hides and masks the very ways that cultures have already influenced each other. So rather than cultural difference, our inclination is to put that concept into dialectical tension with cultural similarity to highlight the hybrid and heterogeneous character of all cultures. Ten years later, the very problem of conceptualizing "intercultural communication" remains as vibrant and relevant as ever.

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Section: Critical Humanist Paradigmmentioning

confidence: 99%

Intercultural Communication and Dialectics Revisited

Martin

Nakayama

2010

The Handbook of Critical Intercultural Communication

216

164

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“…Shome (1996) observes that such Western discursive practices, particularly the way that Western representations of the world are constructed, have the effect of legitimising contemporary (Western), global power structures at the expense of those without a role in exercising any hegemony in this system. The policies and practices of these globalised organisations ultimately serve to reinforce the neo-imperialism that underwrites such organisations.…”

Section: The Hegemonic Character Of Globalisationmentioning

confidence: 99%

Impression of Hybridised Indigeneity

Moon

2015

IJCIS

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The purpose of this article is to examine how the work of the United Nations (UN) nurtures hybridised constructs of indigeneity, especially through the activities of the United Nations' Permanent Forum on Indigenous Issues (UNPFII). This article surveys particular aspects of the literature relating to cultural and indigenous hybridisation, and then applies this to the activities of the UNPFII as a means of interpreting the contribution of the organisation's work and objectives to portrayals of indigeneity, drawing in the experiences New Zealand's indigenous Maori as a case study. It concludes that the UNPFII-as a globalising agent-simultaneously promotes the rights of indigenous peoples while masking many of the cultural differences between its constituent members, resulting in a broad conception presented to outsiders of a single, hybridised indigeneity in the international sphere, which is defined and only exists in the hegemonic space created by the UN. Dimensions of IndigeneityThe emphasis in this article is not on the hybridisation of indigenous cultures per se (that is, through encounters at a domestic level between indigenous cultures and the usually dominant culture of the colonising other (Said 1979)-although elements of that phenomenon inevitably surface at certain points). However, what is evident, and is addressed in relation to the emergence of supra-state hybridity in the United Nations (UN), is that the roots of this hybridity can be found in the development of forms of indigenous political activism within nation-states, which then spill over into international forums as activists seek redress or attention to their concerns outside the nation-state. To a degree, indigenous groups can therefore be complicit in the manifestation of a hybridised indigeneity, of the sort that has been fostered through the work of the UNPFII.In the case of indigenous Maori identity, the emergence in recent decades of Maori health providers (under the state system), mandatory Maori representation in local authorities, Maori television and radio stations, Maori educational institutions, Maori social services, and Maori businesses have given the impression of a revived sense of Maori indigeneity. However, these developments have generally been of a pan-tribal nature and, therefore, have hybridised the notion of Maori itself (Durie 1995;Stuart 2003).

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“…Finally, how can we begin to engage an 'architecture of deterritorialization' (Lévy, 1997: 127) to develop diverse social bonds as well as the forms of apprenticeship and exchanges of knowledge that occur at traditional forms of conferences? Such questions, inspired by Raka Shome's (1996) call to reflect on the extent to which organizing and communicative practices in academe may legitimize hegemonic power structures, prompt us to begin to imagine a more inclusive form of conferencing and to make room in our minds for alternative, postcolonially inspired ways of communicating and organizing. In this essay, we explore the degree to which online or virtual conferencing may provide an alternative organizing structure that can open up 'rhizomatic multiplicities' (Deleuze & Guattari, 2004: 37) through facilitating networks 'in which communication runs from any neighbour to any other, the stems or channels do not pre-exist, … and the final, global result is synchronized without central agency' (Deleuze & Guattari, 2004: 19).…”

Section: Problematizing the Privileged Culture Of Conferencingmentioning

confidence: 99%

COMMUNEcation: a rhizomatic tale of participatory technology, postcoloniality and professional community

Broadfoot

Munshi

Nelson-Marsh

2010

New Media & Society

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This article explores our experiences in creating and participating with(in) a virtual conference organized as an experimental virtual network. These experiences demonstrate how physically co-located and virtual conferencing practices acting in tandem provide a greater opportunity for the inclusion of both diverse perspectives and participants in professional community. Using insights from postcolonial theory, we examine how the architecture of participation found in the technologies of Web 2.0 accentuates the potential for reclaiming some diversity of perspective and participation, facilitating a form of molecular community through conferencing practices. Finally, we provide theoretical and empirical insights and reflections on the social dynamics of conferencing in both online and offline spaces to demonstrate how online conferencing can expand the directions taken in pursuit of new collective knowledge. IntroductionThe concept of 'cultural technologies' as 'assemblages of technology, content, context, power relations, and social knowledge' (Flew, 2005: 26) encompasses the symbiotic relationship between technology and culture. Technologies 'facilitate communication through which culture is constructed' (Green, 2001: 23). Construction of such cultures across time and space has been well documented by scholars (see e.g., Kreiner and Schultz, 1995;Nelson-Marsh, 2007;Rheingold, 2003). Yet, not as much attention has been paid to how cultural technologies can help re-configure colonialist notions of space into hybrid spheres of interaction, where the real and the virtual cohabit to build 'inter-local' (Simpson, 2008) linkages that nurture local identities and coconstruct syncretic identities and alternative global partnerships. As cultural studies scholars such as Beck and Lau (2005) argue, the new age of Web 2.0 blurs global/local boundaries and it is in the blurring of the boundaries that we can see a 'meshing of technology, society, and culture' (Flew, 2005: 28) and a potential nurturing of reflexivity 'at the interface of the social and the technical' (Lash, 2003: 55).

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Postcolonial Interventions in the Rhetorical Canon: An "Other" View

Cited by 134 publications

References 44 publications

Intercultural Communication and Dialectics Revisited

Intercultural Communication and Dialectics Revisited

Impression of Hybridised Indigeneity

COMMUNEcation: a rhizomatic tale of participatory technology, postcoloniality and professional community

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