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with Homi K. Bhabha, a leading figure in contemporary cultural discourse, The concept of the third space is submitted as useful for analysing the enunciation. Homi Bhabha’s Third Space and African identity but as enunciation. . Homi Bhabha theorizes the Third Space of confusion and paradox, or liminality, within . The principal theoretical frame departs from Homi Bhabha’s () concepts of ‘ the third space of enunciation’ and ‘mocking mimicry’, which serve as a more.

The social encounter is clearly a central aspect of research for archaeology. The Materiality of Serial Practice. Feminist Scholarship and Colonial Discourses, Boundary 2 A post-colonial approach to religious syncretism in the Roman provinces.

Bill Thompson offers an opposite conceptualisation of Third Space as public, civic space in the built environment under pressure from shopping malls and corporate enterprises, transforming public space into an extension of the market. Culture is thus something that is exercised, an effect of discriminatory practices and power relations between various individuals and groups rather than a network of institutions and ideologies. Towards a richer description and analysis of cultural spzce, Anthropology beyond culture, Eds: A Critique of Postcolonial Reason.

But, we do need to come to terms with the fact that our most familiar entities of prehistory Bell-Beakers, Greeks, and Vikings etc also were caught in processes of hybridity.

He found that some types of red- figure ceramics in Etruria were not found in Greece, which may hint at a specialised import rather than simple acculturation of Greek culture. Wiggers are mainly white urban middle- class teenagers who mimic the ways and attitudes of Afro-American Hip-hop culture.

By viewing the extent of social practice as interwoven fibres of different lengths in time and space without being regional or cultural properties we can bypass many of the problems of heterogeneity and hybridity that proponents of culture relativism or culture holism struggle with. By using this site, you agree to the Terms of Use and Privacy Policy.

It seems evident that not all, if any, of the Hawaiians believed that Cook actually was Lono Li Normark, JohanDiscontinuous Maya identities, Culture and Ethnicity in Mayanist Discourse, Material culture and other things, Post- disciplinary studies in the 21st century, eds.

In order to avoid generalising and formalised views of social encounters, it has become clear that a local, small-scale, perspective is a necessary point of departure. The transformative power of literary third space.

In a general sense, Bhabha’s work is a devastating critique of mainstream archaeology. In other words, the disruptive temporality of enunciation displaces the narrative of the Western nation which Benedict Anderson so perceptively describes as being written in homogeneous, serial time.

They recognize that the myth of purity or essence, the Eurocentric viewpoint must be challenged.

Even though on the surface postcolonial texts may contain race divisions and cultural differences, they all contain germs of community which, as they grow in the mind of the reader, they detach from the apparently inescapable dialectic of history.

Rather than emphasizing the opposition between First World and Third World nations, between colonizer and colonized, men and women, black and white, straight and gay, Bhabha would have it, we might more profitably focus on the faultlines themselves, on border situations and thresholds as the sites where identities are performed and contested.

It would, of course, be pointless to pit one source of information against another, they both have advantages and drawbacks as sources for archaeological analysis, but the material element of encounters has enunciqtion been given due attention in traditional archaeological analysis and needs to be developed further.

Atlantis Eriksen, Thomas Hylland The official strategy of the French colonialists was simply to embrace the Algonquians into their own conceptual order of laws and morals, but the special circumstances of the encounter hindered such a process.

The notion of interstices is, of course, inspired by Derrida and Lacan, but also derives tird the work of Lefebvre and Frederick Jameson Bhabha Histoire de l’anthropologie, Paris: The intervention of the Third Space of enunciation, which makes the structure of meaning and reference an ambivalent process, destroys this mirror of representation in which cultural knowledge is customarily revealed as integrated, open, expanding code.

Third Space Theory – Wikipedia

On such matters, however, we get little help from Bhabha: This hybrid nature of social collectives makes any claim of hierarchical ‘purity’ of cultures as well as concepts such as syncretism, cultural synergy and transculturation untenable.

In general terms, however, postcolonial theory can be characterized as a political standpoint of social and humanist scholars that seek to deconstruct traditional polarised views of the relations between the coloniser and the colonised. These ideas not only help to explain the nature of colonial struggle. Colonial-Interactions and Hybrid Practices: Melange, hotchpotch, a bit of this and a bit of that is how newness enters the world.

It is evident that Bhabha tries to avoid dealing with clusters of elements that certain larger collectives indeed seem to share. Also the concept of mimicry can help us to discuss similarities in materialities and practice above simplifying concepts such as imitation and reproduction. The recent approaches show that the power of postcolonial theory lies in its comparative methodology and the hybridized and syncretic view of the modern world which it implies.

Third Space Theory

For instance, the many layers of social identities that a normal individual will posses during spce life-cycle was pointed out by Lowie and thurd decade later, Linton acknowledged that several, sometimes contradicting, ‘normative elements’ often were found simultaneously in ethnic groups.

Bhabha’s version of archaeology does, however, include a more nuanced notion of time than did Foucault e. Bhabha’s refusal to deal with real space has already been noted, but a more problematic issue is that his analyses only occasionally refer to the material context.

Social encounters seem to generate not only confusion bbhabha tension, but also creative misunderstandings that change the structuration of the social fabric cf. It is therefore important to examine his work in a detail in order to point out both weaknesses and possibilities for archaeological studies. Another example is Robin Osbourne’s study the Greek ceramic imports in Etruria.

It was unthinkable that a “native” army armed only with stabbing weapons could defeat the troops of enknciation western power armed with modern rifles and artillery. White echoes Bhabha’s arguments when he concludes: Another, more intricate example, concerns the knapped glass bottle artefacts discussed by Harrison, Harrison in this volume.

The location of Culture.