The temporalizing of difference

Helliwell, Christine; Hindess, Barry

doi:10.1177/146879680500500309

Cited by 16 publications

(10 citation statements)

References 4 publications

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“…Time looks forward to a worldly, open future, full of possibilities, only achievable if the past is left behind or serves as a springboard to a new orientation (Therborn, :294). This “temporalizing of difference” (Helliwell and Hindess, :414) means that some people and places get labeled as beyond repair – as always destined to “backwardness.” To advance, migrants have to shift from one temporal frame and register (underdeveloped, traditional, slow, and tardy) to another (developed, modern, fast, and punctual). Such a view, writes Raghuram (), is ahistorical and ignores the changing textures and effects of time.…”

Section: Bringing Time Back Inmentioning

confidence: 99%

The Migration–Development Nexus and Organizational Time

Levitt

Rajaram

2013

International Migration Review

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While some migration research looks at how time influences individual migration trajectories, little attention has been paid to the ways in which temporal considerations influence migration and development. We propose the idea of "organizational time" and argue that bringing time into sharper focus calls into question how the categories of migration and return affect organizational change; reveals how the career stage at which migrants leave affects their ability to influence organizational change when they return, and shows how the role of senders and receivers of social remittances shifts over time. We draw on research on the impact of return migration and social remittances on institutional capacity building and policymaking in the health sectors in Gujarat, India to make these arguments.

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Section: Bringing Time Back Inmentioning

confidence: 99%

The Migration–Development Nexus and Organizational Time

Levitt

Rajaram

2013

International Migration Review

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“…In Mignolo's (2009) view, whereas the colonisation of time is best represented by the 'invention of the Middle Age in the process of conceptualizing the Renaissance, ' the colonisation of space was operationalised by the 'colonisation and conquest of the New World' (Mignolo 2009: 41-42). A fundamental feature of the colonisation of time is the temporalisation of difference 5 (Helliwell and Hindess 2005). This means that the relationship between the 'Self ' and the 'Other' is permanently problematised in terms of a temporal marker constructed by the Self towards the Other.…”

Section: Race As An Operative Element and Coloniality's Double Movementmentioning

confidence: 99%

Problematising the Ultimate Other of Modernity: the Crystallisation of Coloniality in International Politics

Blanco

Delgado

2019

Contexto int.

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This article examines a key element of the power relations underpinning international politics, namely coloniality. It delineates the coloniality of international politics, and elucidates the fundamental aspects of its operationalisation on the one hand, and its crystallisation into international politics on the other. The article is structured into three sections. First, it explores the meaning of coloniality, and outlines its fundamental characteristics. Next, it delineates a crucial operative element of coloniality, the idea of race, and the double movement through which coloniality is rendered operational – the colonisation of time and space. Finally, the article analyses two structuring problematisations that were fundamental to the crystallisation of coloniality in international politics – the work of Francisco de Vitoria, and the Valladolid Debate. It argues that the way in which these problematisations framed the relationship between the European Self and the ultimate Other of Western modernity – the indigenous peoples in the Americas – crystallised the pervasive role of coloniality in international politics.

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“…Subsequent references to LPWH1 . The logic of temporalizing difference is a feature of much German thought of this period and continues to inflect debates about Islam and liberalism, as shown by Helliwell and Hindess (2005).…”

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confidence: 99%

Hegel, Islam and liberalism: Religion and the shape of world history

Lynch

2020

Philosophy & Social Criticism

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Hegel’s philosophy is in tension with liberalism, containing both liberalizing tendencies and rejecting liberal norms. I explore this tension by investigating the relationship between religion, fanaticism and world history in Hegel’s discussion of Islam. Drawing on recent work that considers Hegel’s treatment of race and world history, I show that he views Islam as a form of fanaticism that is antithetical to Christian Europe. This rejection of Islam stands in contrast to his treatment of the French Revolution, which is a fanaticism that can be incorporated into world history. I conclude that Hegel does not provide resources for narrating a history of a more inclusive Europe, but that interrogating his philosophy offers strategies for thinking askew the liberal ‘problem-space’ and reconsidering identities formed in opposition to the Islamic fanatic. Such an interrogation reveals the assumptions at work in contemporary debates about the liberalization of Islam.

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The temporalizing of difference

Cited by 16 publications

References 4 publications

The Migration–Development Nexus and Organizational Time

The Migration–Development Nexus and Organizational Time

Problematising the Ultimate Other of Modernity: the Crystallisation of Coloniality in International Politics

Hegel, Islam and liberalism: Religion and the shape of world history

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