二元对立是现代社会思想的一个重要特征。这种思维帮助人们区分、认识世界,形成社会与自然、宏观与微观、理性与感性、客体与主体、心灵与身体、男性与女性、本地与异地等对立概念。这些二元论很多是对“定居社会”(sedentary society)...二元对立是现代社会思想的一个重要特征。这种思维帮助人们区分、认识世界,形成社会与自然、宏观与微观、理性与感性、客体与主体、心灵与身体、男性与女性、本地与异地等对立概念。这些二元论很多是对“定居社会”(sedentary society)的认识,流动社会的出现使其中一些对立关系不再牢固。流动世界中万物移动互联。流动连接不同时空,此处与彼处相互联系,家乡的日常生活与路上的流动体验之间的界限越来越模糊,他乡亦可成为故乡(1)。家乡与远方、根与途(root and route)等二元对立在新流动范式下逐渐瓦解。展开更多
In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am m...In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am most concerned with those settler-colonialisms that persist at the centers of world capitalism, and examine bow this social context often produces an ideology that relegates the concrete reality of settler-colonialism to the past, pushing its existence under supposedly “modem” social relations. Since Frantz Fanon＇s analysis of settler-colonialism, and the class contradiction between colonizer and colonized, was developed in an era where settler-colonialism was partially defined by the relationship between motherland and colony, some often imagine that the era of settler-colonialism is over. Clearly settler-colonialism did not vanish along with this distinction; internal colonies are retained in North America, for example, and the state of Israel is perhaps the most recent historical of this type of colonialism since it was settled and established in the 20th century. Moreover, there is often talk of a “world-wide indigenous movement” which claims to represent a global anti-colonialist front. The point of my paper, therefore, is to examine how settler-colonialism functions and persists when the settler-colony has become synonymous with the motherland. In this social context, colonizers often imagine themselves as the native inhabitants, while those who remain colonized are pushed even further out of history than they were during the previous era of settler-colonialism.展开更多
文摘二元对立是现代社会思想的一个重要特征。这种思维帮助人们区分、认识世界,形成社会与自然、宏观与微观、理性与感性、客体与主体、心灵与身体、男性与女性、本地与异地等对立概念。这些二元论很多是对“定居社会”(sedentary society)的认识,流动社会的出现使其中一些对立关系不再牢固。流动世界中万物移动互联。流动连接不同时空,此处与彼处相互联系,家乡的日常生活与路上的流动体验之间的界限越来越模糊,他乡亦可成为故乡(1)。家乡与远方、根与途(root and route)等二元对立在新流动范式下逐渐瓦解。
文摘In my paper, “Sublimated Colonialism： The Persistence of Actually Existing Settler-Colonialism,” I interrogate the remaining settler-colonialisms that refused to disappear during the epoch of decolonization. I am most concerned with those settler-colonialisms that persist at the centers of world capitalism, and examine bow this social context often produces an ideology that relegates the concrete reality of settler-colonialism to the past, pushing its existence under supposedly “modem” social relations. Since Frantz Fanon＇s analysis of settler-colonialism, and the class contradiction between colonizer and colonized, was developed in an era where settler-colonialism was partially defined by the relationship between motherland and colony, some often imagine that the era of settler-colonialism is over. Clearly settler-colonialism did not vanish along with this distinction; internal colonies are retained in North America, for example, and the state of Israel is perhaps the most recent historical of this type of colonialism since it was settled and established in the 20th century. Moreover, there is often talk of a “world-wide indigenous movement” which claims to represent a global anti-colonialist front. The point of my paper, therefore, is to examine how settler-colonialism functions and persists when the settler-colony has become synonymous with the motherland. In this social context, colonizers often imagine themselves as the native inhabitants, while those who remain colonized are pushed even further out of history than they were during the previous era of settler-colonialism.
