Download A World Beyond Difference: Cultural Identity in the Age of by Ronald Niezen PDF

By Ronald Niezen

A international past Difference unpacks the globalization literature and provides a important critique: person who is forthright, but balanced, and attracts at the neighborhood paintings of ethnographers to counter relativist and globalist discourses.

  • Presents a full of life conceptual and old map of ways we predict in regards to the rising socio-political international, and peculiarly how we predict politically approximately human cultural alterations
  • Interprets, criticizes, and frames responses to global tradition
  • Draws from the paintings of modern significant social theorists, evaluating them to classical social theorists in an instructive demeanour
  • Grounds critique of idea in years of ethnographic learn

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    Sample text

    Spencer was not squeamish about the need to displace and supplant those whom he saw as inferior creatures, dedicated for their survival to hunting and warfare, and in the process inclined to be cunning, treacherous, and unsentimentally ruthless. ”38 Yet civilized people are by nature sympathetic toward others, as evidenced by the great number of charitable works and organizations active in Spencer’s time. Such sympathy is part of the order of things. So, if civilized people cannot be convinced of the need to destroy uncivilized others directly and expeditiously, they must use their natural philanthropy as a tool of civilization.

    As we have just seen, nineteenth-century socio-evolutionism was a prominent and in some ways catastrophic version of this kind of convergence hypothesis. It proved a fertile justification for the establishment of overseas colonies, and was vindicated at every turn by the “backwardness” and “depravity” of any society considered to have been left behind by evolutionary progress. Those living in the reign of nature were residual, somehow remaining stagnant, benighted, incomplete, or Asiatic, but soon to be enlightened, uplifted, and absorbed.

    He partly resolved this by describing revolutionary praxis as a kind of historical midwifery, hastening and possibly easing transformations that, one way or another, had to be faced by everyone. Much of his unpublished writing is directly connected with this task of political midwifery, with moving the workers’ parties toward coordinated effort and banishing from workers’ programs any sort of political compromise that might dilute their commitment to the permanent revolution. 41 Committed communists could have none of this.

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