南大洋的海岸——逐步迈向具有现代性特质的世界社会学

本文通过探讨殖民及后殖民语境下的中心国/边缘国关系如何构造了19至20世纪的澳大利亚文学创作实践,指出现代性一直以来都是一个相互关联以及存在差异的整体,主张社会学研究应在世界范围内的相互关系框架中理解多元现代性,因为现代性的差异化方式必定会涉及权力,或者权力斗争和特权的延续。

The Actualization of Post-colonialism in Movies

The post-colonialism is a theory proposed by the eastern colonial academist Edward W. Said. With the understanding and the definition of post-colonialism, the paper is to analyze phenomena of the movie 2012 and Avatar from several aspects. Firstly, the ＂other＂ is the first angle to be talked about. In the Westerners＇ perspective, they are the center of the world, and they dominate the world. Their rules are the accepted rules, and people of different origin or different cultures are all called ＂other＂. Secondly, it is the degeneration of eastern culture. In the complex of the degeneration of the culture, the demonization of the under-developed nations, the dominant language of English in the communication with the people around, feminization of the characters in the movies, and the updated colonialism of the colonized countries are to be mentioned.

Kosik＇s Dialectics of Concrete Totality

Setting out from the categories of totality and histori（ci）sm in Kosik＇s Dialectics of the Concrete, we look at the relationship between theory and praxis： empty, abstract totality versus concrete, reified and alienated practice （Lukacs, Habermas, Honneth）; a bad totality, in which the real polydimensional subject is replaced by the one-dimensional, mythologized, fetishized, and economistically reduced ＂subject＂ of consummation （Marcuse, Baudrillard）. The dialectics of concrete totality implies a marxistic critique of the ethical and juristic universalism, in the context of the ＂positive＂ side of globalization and political unilateralism, as a concrete, militant, hegemonistic, post-colonial, and neo-imperial practice （Apel, Habermas, Chomsky, Zinoviev）; globalization as totali（tari）zation, the ＂last man,＂ the ＂end of history,＂ and the ＂end＂ of dialectics in its neo-liberal, eschatological, empty ideological ＂realization＂ （Hegel, Marx, Fukuyama, Arendt）; the totality of the （invariable） being as a pseudo-concrete and pseudo-dialectical ontologistic speculation （Heidegger）： A ＂return＂ to a concrete history and a return of the ＂positive＂ dialectics as a critical awareness, mind, and method in the discourse ＂game＂ of human＇s cognitive, creative, and practical powers. The assumption of Kosik＇s humanism is a synchrony of nature and history in the ＂absolute＂ totality of human＇s concrete existence （Lukacs, Goldmann, Adorno, Sartre, Kosik）.

The Centurial Achievements and Problems in Ancient Chinese Literary Theory and Its Re-sinicization

The centurial study in ancient Chinese literary theory has gained certain achievements, which is embodied in the reorganization of materials, the construction of subject, and the establishment of system. However, some problems, including literary aphasia, objectified objectivism and de-contextualization, have revealed during our rethinking of Westernization, scientism and systematism, showing that we have been trapped by Western-centralism, scientism and post-colonialism. Faced with the demand from modem knowledge pattern of de-sinicization, de-contextualization and de-subjectification, we propose reconstruction strategies of re-sinicization and re-pragmatism in order to provide theoretical conception of rebuilding modem system for ancient literary theory study.

Postcolonialism and the Feminine in Paulina Chiziane＇s O alegre canto da perdiz

In this study we present the novel O alegre canto da perdiz （2008）, by Paulina Chiziane, focusing on the path of the characters Delfina and Maria das Dores, pointing to the construction of a female speech denouncing the state to which the Mozambican woman was subjected, especially during colonization, a trauma still present in Africa. By telling the saga of these two women （mother and daughter）, the novel also makes a reinterpretation of the origin and history of the peoples of Africa. Beyond the issues that mark the secular submission of women to the world of man in certain African societies, Paulina Chiziane also leads us to confront the issue of reductionism practiced by those who look from outside Africa and seeks to present its history and its literature as if the African continent were a single country, as reported by the Nigerian novelist Chimamanda Adichie in her speech against ＂the danger of listening and repeating a single story, the winners＇ story＂ （Adichie, 2009）. We aim to identify aspects of the unique feminine of Paulina Chiziane by rescuing legends of matriarchy in the course of the characters. We will also do a reading of colonialism and post-colonialism objectifying the female of writing Paulina Chiziane. The critical placement of the text allows us to analyze it with the contribution of Spivak （2010）, Said （1978）, Bonnici （2000）, among others.

Postcolonialism Revisited： Representations of the Subaltern in Fadia Faqir＇s Pillars of Salt

Postcolonial theory is a well-established critical approach that addresses issues such as the quest for identity, the significance of land, homelessness, resistance, and the encounter between the colonized and the colonizers. This paper examines the postcolonial elements utilized by the Anglo-Jordanian novelist Fadia Faqir in her novel Pillars of Salt. It discusses the novel＇s themes and techniques associated with postcolonialism as a literary theory and as a critical approach. Being a postcolonial text, the novel shows the writer＇s attempt at writing back in response to the colonial past with its power structures and social hierarchies. Thematically, the novel is analyzed with special reference to such topics as the subaltern, Anglo-Jordanian ties, language, othemess, and identity. The paper also traces the continuity of postcolonial discourse in Faqir＇s novel and gives a short survey of the historical events that provide the background to the main events in this essentially postcolonial work.

Postcolonialism and Socio-political Development in Africa： Learning Through the Literary Eyes of Ngugi Wa Thiong＇O

This study presents the fact that the relationship between the white colonialists and the black indigenous population threw up a myriad of socio-political cross fertilization in Africa. The way and manner the Whites related with the Black people, the levels of reactions and response of the black population to the invading socio-political values and standards during the colonial era has been the subject of interesting writings in Africa. Of significance in this class of writing in Kenya is Ngugi Wa Thiong＇O＇s works. His profound sympathy with his people in their weaknesses, their poverty in the socio-political development in Kenya, and particularly his hatred of exploitation, cruelty, and injustice are noteworthy. It is the thrust of this work to critically look at the socio-political change in postcolonial Kenya through the literary eyes of Ngugi in his remarkable and compelling work, Petals of Blood （1977）, with a view to establish the contributions of the work to real socio-political development in Kenya through the approaches of textual criticism, interpretation, and post-colonial theory. Thus, the study examines the socio-political development in postcolonial Kenyan society, the lifestyle of people, and the relationships that exist among Kenyan citizens, especially between the rich and the poor, the government （ruling class）, and the governed （masses）. It also establishes the basis for the continued prevalence of the themes of violence, corruption, injustice, disillusionment, decadence, and disintegration in contemporary Kenyan literature, in spite of the transformation and change in the socio-political setting of the State.

Inarticulateness, Power and Ethnic identity On Jorge Luis Borges＇ The Gospel According to Mark

This paper attempts to focus on Jorge Luis Borges’ short story The Gospel according To Mark. Borges, an Argentina short storywriter and translator, whose motherland is under long-term western colonization, identifi es himself unconsciously with the western culture. Hisworks mostly touch upon the themes of religion and philosophy. Along with post-colonialism theory’s springing up, critics began to analyze hisworks from the post-colonial perspective. The author thinks that this short story with religious implication parallels to the cultural invasion in theperiod of colonization, from powerful culture to weaker one. The author, thus, aims to use Michael Foucault’s viewpoints concerning power andknowledge to probe into the western cultural hegemony and ideological invasion refl ected in this story. Besides, the loss and construction of theethnic identity of the colonized will be discussed in details.

The Igbo Art and Cultural Heritage： Changing Time, Changing Form

The Igbo artists of all generations, from the pre-colonial to the post-colonial period, and from her traditional to contemporary art practices, have demonstrated the ability to express the material, as well as spiritual world of the lgbo cultural society. The fear of the unknown, uncertainties of the forest, river, mountain, seas, oceans, lightening, thunder, and the changing weather, brings her artists in constant contact with their spirituality. Over time, these artists have demonstrated their inherent ability to perceive, through their various art practices, the unseen, speak the unspoken, revere and share in the silent salient world of their ancestors, as well as preserve it for posterity. This paper presents an insight into the Igbo cultural society with reference to her indigenous and contemporary art practices. It identifies the trajectories of her art and cultural developments toward contemporary and global acceptance, and in addition attempts to identify her visual creative frontiers.

A Post-Colonial Study of American Animated Films

As a visual art, film has already been one of the main forms to exhibit culture in modem society. This paper tries to explore American animated films, one of the most successful and tipical styles of American films, from the view of post-colonialism so as to receal American animated films make every effort to set up the image of the Other and to propagate American culture and value. It is American cultural hegemony.

划界与越界——全球化语境下的(后)殖民文学

世界文学中的"划界"将一脉相通的(后)殖民文学谱系分割成条条块块。在全球化语境下,我们应跨越西方文学与东方文学之间的界线,以殖民与被殖民之间不断变化的互动关系为主线,在霍米.巴巴开辟的"第三空间",将那些同枝连根、经脉相通的(后)殖民文学作品连缀整合、融为一体,建立(后)殖民文学谱系。

Male Fashion Magazines and Western Capitalism： Expansion in the Post-Colonial State

Adopting an approach of ethnography, this article uses the Chinese fashion magazine Esquire（ under the American Esquires copyright） as a case study of indigenous media in the context of the globalization of the market economy, and approaches it with critical theories of political economy of communication, in order to offer insight into the commodification process of the Chinese male and expose its implicit dependent economy model. Thus the author attempts to demonstrate how male fashion media in China are trying to re-construct Chinese males＇ masculinity in a post-socialist state and trying to re-map the spheres of class and commodity, as being manipulated by the international copyright system, in the context of postcolonialism, intending to change traditional gender order and to sustain Western Capitalism＇s planetary expansion.

What＇s in a Name？ Multiculturalism by the Name of Transculturalism May Smell as Bitter

The paper argues that a change of the name from multiculturalism to transculturalism will not work magic if the thinking paradigm that dictates trans- culturalism is still the same mindset that dictates multiculturalism, which is basi- cally swayed by postcolonialism, a victim mentality, or what Fanon termed as a colonized mind that conceives the world ahistorically in terms of a false binarism of the West and the non-West, ignoring entirely the complexities of power relations in intercultural and intracultural interactions, and disregarding the simple facts that, as the West is not a colonizing whole, the non-West is not a colonized monolith and that, as there are diversities between cultures in the West and the non-West, there are differences within the Western cultures, within the non-Western cultures, and within each culture. I discuss the failures of multiculturalism, critique the indiscriminate application of postcolonialism, and look into the problems and risks of conceiving power relations in cross-cultural interactions along the postcolonialist binary line, which has reduced the diversified world into the West and the non-West. The transculturalist hypothesis of World Englishes is used as a case in point. My conclusion is that transculturalism can only be meaningful if it adopts ＂a disposition of openness, liberated from the colonized mind or the postcolonialist identity politics.