The following is intended to suggest a fairly simple contention concerning a number of interconnected propositions made in connection with the debates on modernity and secularism. None of these propositions is particularly novel, nor is this the first time that they have been put forward. Yet the issues raised have remained with us and become all the more pressing; I can see that points that were made, against the flow, more than two decades ago, now stand out more cogently than ever, and are being revisited, rediscovered or simply discovered by many. The simple contention I wish to start with concerns Islamism, often brought out emblematically when secularism and modernity are discussed. Like other self-consciously retrogressive identitarian motifs, ideas, sensibilities, moods and inflections of politics that sustain differentialist culturalism and are sustained by it conceptually, Islamism has come to gain very considerable political and social traction over the past quarter of a century. This had until recently reached the extent that it, as a perceptual grid of social and cultural purchase relating to societies and countries that many associate with Islam, has become hegemonic in public discussions about society and politics and, until recently, hegemonic without serious challenge. It has also been crucial for triggering the latest round of antisecular discussions and polemics. The following discussion will proceed in three stages. First, an overall characterisation of anti-secular polemics and motifs in their broader discursive and other contexts and motifs will be offered, with special attention to writings characterised as post-colonialist. Next will be offered a discussion of some keywords that come up in this context and which indicate the conceptual profile in question. The essay will then move on to discuss two specific methods of using history in arguments against secularism. Finally, the essay will concentrate on post-colonialist discussions of Islam and secularism, exemplified in a particular case.:1 Sentiment, Pathos, Rhetoric........................................................................4 2 Moods and Keywords.................................................................................11 3 Actually Existing Secularism and the Challenge of Fate........................21 4 One Genealogy of Post-colonialist Eminence.........................................38 5 Bibliography.................................................................................................51

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Yes / Tuck and Yang famously wrote that “decolonization is not a metaphor”…but are archaeologists still thinking metaphorically? The origins of archaeology as a discipline can be traced to colonial endeavours and the pursuit of instilling and maintaining racist hierarchies; as such, colonialist attitudes and approaches have become entrenched in the very foundation of archaeology. Fortunately, the past decades have seen a movement towards rectifying these past injustices, with more recent actions aligned with the broader decolonial movement that can be seen throughout academia. But has any part of archaeology been “decolonized” yet? In this article, I will examine the current state of decolonizing archaeology, with reference to actions occurring in adjacent disciplines, such as heritage and museum studies. Particular attention will be paid to projects that have attempted a decolonial approach, and the results of said project. This will be framed by an honest and critical self-reflection of my own attempts to “decolonise” my research, placing both its successes and failures in context with the broader literature on postcolonial archaeology today. This framework will also delve into the ways in which my identity as a Chinese American migrant working in Britain colours my perspective on decolonising archaeology.

In “Corpus Intactum,” I explore the possibility for the subversion of dominant orientalist narratives in Théophile Gautier’s short story “Le Pied de momie” and his later novel, “Le Roman de la momie”. I propose that Gautier’s works demonstrate the beginnings of colonialist critique, but that his capacity for subversion is ultimately hampered by the constraints of popular orientalist discourse. I argue, nevertheless, that through a figurative conflation of the feminine mummified body with the text that at once writes her and exists within her own narrative, Gautier is able to subvert the systems of domination within orientalist academic discourse. The body also becomes a site at which binaries are confronted and transcended. Finally, I explore the possibility for the creation of new marginal readings through the displacement of narrative perspective by comparing the effects of first-person narrative in “Le Pied de momie” with the impersonal, omniscient narration of “Le Roman de la momie.”

The Western imagination has ascribed histories and identities of the Marquesas Islands throughout centuries of evolving discourses and representations as a paradoxical paradise, bolstering colonialist ideologies of social evolutionary theory. The islands have either been represented as backwards on a social scale to justify Western dominance, or have been represented as being in a state of authentic human nature out of colonial guilt and imperialist nostalgia. These representations reveal a paradox in which the Marquesas is ascribed in the Western imagination as a degenerate space, yet also as a space where the regeneration of human nature is made possible— provided that a time-backwards Marquesas is dependent on a civilized West.

Aim those diploma work is interception development and consequences European colonialist in South Africa. Main questions those work is appreciation influence colonialist on South Africa in light of personage-political, economic and his impact on population hereof region. As well try remit at it, whether dealt just about adverse effect or Europeans brought also positives to the some spheres life hereof region. At the same time is also aim short outline development independent states South Africa after fall colonialist.

Thesis advisor: Lillie R. Albert / This study developed and then utilized an anti-colonial mathematics curriculum evaluation framework based on Grande’s (2015) conceptualization of colonialist consciousness. This was done in an effort to both: a) illuminate the presence of colonial logics within mathematics curricular texts and b) re-conceptualize criticalmathematics for the purpose of addressing our intertwined ecological (e.g., climate change) and human crises (e.g. systemic racism). Rather than conceptualizing mathematics as a socio-politically neutral and/or a culture-free discipline this study offers a literature review of the genealogy of Western mathematics’ development in relation to British imperialism and Anglo-American settler colonialism. Working from these historical, linguistic, and philosophical perspectives the anti-colonial mathematics curriculum evaluation framework was constructed, piloted with a Common-Core-aligned 6th grade Eureka Math unit, and then refined. From there, two absolute criterial curriculum evaluations (Kemmis & Stake, 1988), one using the anti-colonial evaluation framework and the other using a criticalmathematics evaluation framework, were completed in relation to a 7th grade Eureka Math unit. Resulting from this process, this study offers two key findings. First, Grande’s (2015) conceptualization of colonialist consciousness can be specified to identify concrete manifestations of colonialist consciousness, which can be meaningfully organized in relation to aspects of curriculum (i.e., goals/objectives, pedagogy, and assessments) and curricular components (e.g., exit tickets). Second, aspects of criticalmathematics theorizations of justice may be fruitfully reconsidered to support the disruption of mathematics educations’ (and its curricular texts’) roles in the propagation of the metaphysical and epistemological assumptions of coloniality. Implications of this study are presented generatively as actionable suggestions for textbook developers, teacher educators, and theory-driven evaluators interested in supporting the teaching and learning mathematics from an anti-colonial stance. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Lynch School of Education. / Discipline: Teacher Education, Special Education, Curriculum and Instruction.

The Rhodesian and Zimbabwean space-time involved the creation and adoption of hegemonic discourses that influenced ways of behavior, thinking, perceiving reality and particular ways of identity construction based on mystifying nationalisms. In raced and politically charged spaces, such grand narratives depended, for their currency, on stereotypes, essentialisms, domination and dichotomization of ‘nation as narration’. The metanarratives of the two spaces functioned as discursive tools for the legitimation of particular forms of exclusions, elisions and distortions. As discursive and polemical literary tools, these discourses always found sustenance and perpetuation in the existence of a different other. In other words, these constructed narratives sought to use difference as a basis for scapegoating and naturalizing racial, economic, political and resource asymmetries in the Rhodesian and Zimbabwean spaces. Power was wielded not in the service of, but against, the majority who are marginalized. This study explores John Eppel’s writings on the constructions of both Rhodesia and Zimbabwe as ideological spaces for the legitimation of power based on class, race and politics. I argue that Eppel’s selected writings are a literary intervention that proffers a satirically dissident critique of the foundational myths, symbols and narratives of Rhodesian and Zimbabwean space-time. The study argues that Eppel offers literary resistance to unproblematized identity compositions predicated on socially constructed but skewed categories that limit the contours of belonging and citizenship. The Rhodesian space is viewed as a palimpsest upon which is overwritten the Zimbabwean patriotic discourse that also authorize racism, marginalization, power abuse and other forms of exclusion. In examining Eppel’s satiric disruption of both spaces, I use certain strands of the Postcolonial Theory that problematize issues of nation, identity, race, tribe and power. Its usefulness lies in its rejection of fixities, of absolutes and in its general counter-hegemonic thrust. I therefore invoke the theorizations of Frantz Fanon, Homi Bhabha, Maria Lara, Paul Gilroy, Mikhail Bakhtin and Benita Parry. These form the theoretical base with which the study confronts Eppel’s writings on Rhodesia and Zimbabwe. The focal texts used are: Absent: The English Teacher (2009), selected short stories in White Man Crawling (2007) and The Caruso of Colleen Bawn (2004), The Holy Innocents (2002), Hatchings (2006), selected poems from Spoils of War (1989), Songs my Country Taught me: Selected Poems 1965-2005(2005) and D.G.G.Berry’s The Great North Road (1992). I conclude by arguing that Eppel creates a fictional life-world where race, origin, politics, class and culture are figured as polarizing identity markers that should be re-negotiated and even transcended in order to materialize a more inclusive multicultural society. To the extent that both the colonial and post-independence eras cross-fertilize each other in terms of occlusions, creating hegemonic narratives, resort to race, violence, silencing and erasure of certain subjectivities, Eppel advocates the ‘hatching’ of a new national, moral and inclusive ethos that supersedes the claustrophobia of both spaces. / English Studies / D. Litt. et Phil.(English)