By Jorge Luis Andrade Fernandes
In this interesting booklet, Jorge Luis Andrade Fernandes significantly examines the influence of colonialism and postcolonial migration at the politics and id of Euro-American imperial powers.
It considers how ‘outsiders’ are a part of the development of the ‘native’ id of the geographical region, and likewise how they problem its crucial coherence after they ‘return’ to the centre in our more and more globalized global. undertaking a theoretically-motivated dialogue of a number resources (film, fiction, political concept and country policy); the amount lines the nomadic stream of our bodies throughout nationwide frontiers, assisting us to question any common hyperlink among geographical regions and identities, and among locations and peoples. this isn't purely a theoretical challenge, as Fernandes relates it to the very present trouble of nativistic / multicultural id within the West. He examines how politics takes form in transnational social and cultural encounters, and the way this new politics is not only approximately containing extraterrestrial beings, but additionally includes fruitful probabilities for various modes of being.
Challenging Euro-America's Politics of Identity could be of curiosity to complicated scholars and students in politics, geography, postcolonial experiences, cultural reports, African and African-American experiences, comparative literature, American stories, and Ethnic studies.
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Additional info for Challenging Euro-America's Politics of Identity: The Return of the Native
House of Representatives of a bill making English the United States’ de jure ofﬁcial language. These legal enactments, variously labeled as the ‘‘Ofﬁcial English’’ and ‘‘English Only’’ laws, represent the United States’ efforts at cutting off the immigrants’ unruly tongues. 109 The intersection of these themes is most salient at the state level, as California and Arizona so brilliantly illustrate. That is, while at the national level ‘‘Ofﬁcial English’’ debates are wrapped in an antiseptic language, states have been far more deliberate about their use of ‘‘Ofﬁcial English’’ as a surrogate for issues of cultural and racial difference.
Contrary to the erstwhile colonial narratives, present trends eschew the claustrophobic conﬁnes of meta-narratives for everwidening cosmopolitan spaces. Cosmopolitanism thus assumes the role of one of the de facto lenses for deciphering the socio-political landscape of the late twentieth century. However, the emergent cosmopolitanism is haunted. It surfaces not as a new concept, but as the return of an idea that reaches back to the language of colonialism and empire to steady itself. It brings forth the historical specters that have haunted the West’s relationship with its Other, creating, in a Benjaminian sense, a distinction between the ‘‘original’’ cosmopolitan and its postcolonial variants.
That is, the nation is not a ﬁxed category of being. Rather, it must be understood as a network of intensities and desires. ’’ Benı´tez-Rojo’s meta-archipelago is not without its shortfalls. Although it adopts a ‘‘ﬂuvial and marine’’ metaphor, the meta-archipelago fails, at moments, to overcome the Calibanic construction of difference as negation. That is, Benı´tez-Rojo arrives at the meta-archipelago through a discourse that views European cultures as Other. Caribbean identity becomes the wholesale negation of European culture.