China has rejected the ruling, but it may nonetheless be a stepping-stone on the way to a peaceful resolution of the conflict. [9] Mignolo (op cit.) The entire district used to be the part of the main Philippine Army camp. Besides being materialities – geographical locations inscribed in world maps, sustained by nationalisms and state regulations – they are fabricated categories, names that portray various senses and interests, along with imaginaries and power relations. Some of these strategies are the reiteration of the supposed link between that conflict and religious concerns, along with other stereotyped and dominant senses upon the presence of the State of Israel. For Rogoff, 'the textures that bind [geography and space] together are daily re-written through a word, a gaze, a gesture. Bhabha refers to the power of narrative as a space within which meanings and differences are noticed. To discuss such an issue, we should take for granted that what we understand – and experience – as 'the world' is, after all, a web of intermingled subjectivities within which powers and knowledge, from a Foucaultian perspective,[1] are part of one system. [17] For this author, space also ought to be taken from an epistemic perspective in order to think about geography and visual culture. [9] In other words, the hegemonic discourse on modernity, which is part of a complex articulation of powers – structured, for instance, around the idea of civilization versus barbarianism – has covered the problem of colonialism, eliciting what Mignolo identifies as subalternization of knowledge[10]. It is suggested to extend the idea of conflict to the perspective of a world that has long been mapped from a constructed 'North/South' division: a discursive space where dominant powers are always in charge of promoting simplifications and reductionisms. In this aspect, they support the discursive project that invents narratives sustained by its constructed opposition, conveying meanings, in this specific case, closely attached to modern and colonial imaginaries. By analysing the representations of these conflicts, two groups of narratives have been found: one that reiterates the power from the perspective of the discursive project we have been criticizing here, and another one, which reinforces the existence of a more complex dimension of human spatiality. Matar and Harb, by discussing conflict and narration, call attention to the fact that 'nowhere is the competition over the imagination, construction and narration of conflict…more compelling' than in the Middle East, where, above all, 'conflicts over space, identity, discourse, image and narrative' are disputed. Foucault identifies the formation of this thought by discussing the way power is structured. This has been discussed in the aforementioned research Poetics of the Otherness (CNPq, 2013). If their geography is one built within everyday struggles, is it of any help to look at issues on identities, space and narratives generated from within that specific spatiality? The Global South, therefore, includes countries in Africa, Latin America, and developing parts of Asia and the Middle East. It is within these geographies of power that Africa and Palestine are invented. Not an easy task, but a fundamental challenge. [24] José Reis, Rebelião escrava no Brasil – a história do Levante dos Malês em 1835 (São Paulo: Cia. The critique towards subalternization and the colonial/modern world system has led Mignolo to argue for working in the fissures between modernity and coloniality. M.I Ramalho and A.S Ribeiro (Porto: Afrontamento, 2002). Drawing on research from Singapore, the Philippines, Peru, Indonesia, India, the Dominican Republic, Burma, Brazil, Bangladesh, and Argentina, this book explores a range of issues that straddle the line between social deviance and legal crimes in such societies, including extramarital affairs, gender-based violence, gambling, LGBT issues, and corruption. It has also encouraged the emergence of a new working class with shared characteristics. Two particular events, an African-Muslim slave upheaval that happened in nineteenth-century Brazil, and the Israeli/Palestinian conflict (twentieth century), lead to the understanding of how narratives help map the world, drawing lines and (un)setting borders according to the interests of those who are in control of the power. This perspective, as it has been suggested, might be a way of unfolding narratives, and it certainly requires suspicious acts and willingness to produce different writings. Thus, this essay attempts to excavate its discursive formation by looking at the plotting of conflicts in distinct spatial/time narratives from also distinct geographical locations. E. Lander (Buenos Aires: CLACSO, 2000), p.246: http://bibliotecavirtual.clacso.org.ar/ar/libros/lander/castro.rtf. Mobile/eReaders – Download the Bookshelf mobile app at VitalSource.com or from the iTunes or Android store to access your eBooks from your mobile device or eReader. Program in Communication, at Fluminense Federal University – UFF/Brazil), where he also coordinates [LAN] Media Narratives Experimentation and Research Laboratory (UFF/CNPq). [5] This is a reference to my research Poetics of the Otherness – media narratives and the process of inventing the Other (CNPq, Brazilian Research Funding Agency, 2013), developed as part of a post-doctoral study at the Department of Media and Film Studies in the School of Oriental and African Studies (SOAS), University of London. In the two cases, and in narratives found both in Brazilian and in British newspapers, the references to Palestinians and Africans are always the affirmation of them being the radical otherness. De Certeau outlines a very precise image by identifying the turn of modernity. This is, somehow, a way of understanding 'North/South' as a history. [12] This reflection is taken from Mignolo's discussion of the subalternization process in 'Geopolitics of Sensing and Knowing: On (De)Coloniality, Border Thinking, and Epistemic Disobedience,' European Institute for Progressive Cultural Policies (EIPCP), September 2011, http://eipcp.net/transversal/0112/mignolo/en. This essay suggests one cannot face the apparition of this 'entity', as if it were out of the context of the postcolonial societies we now know.
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