been especially prominent in investigating property as an intellectual construct (even if in a way that has often still narrowed concern to post-war history and anthropology’s objective of escaping Eurocentrism). In emphasizing this ‘ideational’ dimension to property’s socio-historical contingency, the
The Unexplained Subject Matter of Religious Studies
postcolonial concerns of potential Eurocentrism in the notion of “religion,” and, in reply to this, argues for a consistent global and historical perspective. The conclusion looks very briefly at the potential consequences of these deliberations for empirical research. 1 New Framing of an Old Debate
Bogdan C. Iacob
narratives about humanity, cultures, or civilizations. Nevertheless, while the “Third World” wanted to shatter Eurocentrism as the South challenged the North, the Southeast wished to affirm its Europeanness by breaking the West’s and the Soviet monopoly on Europe-talk. Hence the paradox in the title
Jan Willem Stutje
Mandel replaced history into the core of Marx’s economic theory and how he supersedes Eurocentrism by independently asking for attention for Asia, Africa, the Islamic World and pre-Columbian America. Mandel worked on Der Spätkapitalismus for more than ten years. Th e article shows how Mandel
scholarly contributions that deal with the history of international law end up perpetuating Western Self-centrism and Euro-centrism. International law is often presented in the writings of international law scholars, as both a product of, and only applicable to, Western Christian states. These scholars
scholarship is only very rarely orientalizing ; if anything, authors and bio-bibliographers are keen to occidentalize the Arabic sources on which they are so dependent. Such burgeoning eurocentrism , the natural upshot of humanist neoclassicism, and expressed by the forcible hellen- or hispanization of
Satvinder S. Juss
to describe the second half of the 20th century, as the period that followed the high water-mark of modern European colonialism. As a cultural critique it is opposed to imperialism and Eurocentrism. The value of the postcolonial critique lies in its inquiry into, and exposure of, the various power
In Anti-racism and Decolonization from an Indigenous Perspective McFarlane brings forth the legacy of forced assimilative education for Indigenous peoples. From her own personal experiences, and support from Indigenous research, McFarlane discusses how colonization and racism have played a large role in Indigenous peoples’ lives, and questions how anti-racism and decolonization can work when colonization is still ongoing and based on ideologies of Eurocentrism and racism. In practice, Eurocentrism and racism are intertwined: they reinforce superiority by stating that European languages, knowledge systems, and cultures are superior, scientific, and civilized. It is with this ideas in mind that McFarlane deconstructs and analyzes how anti-racism and decolonization works within academic institutions, especially when Indigenous knowledges are still relegated as inferior.
Between the Eurocentric and the Planetary
Critical accounts of World Literature theory often speak of the dangers of “Eurochronology,” of the tendency to impose the narrative (and teleology) of the history of European cultures upon other regions of the world. This temporal dimension of Eurocentrism is of course to be avoided assiduously. At the same time, a synthetic reading of the literary histories of many of the larger cultures of premodern Eurasia suggests that there may in fact be room for a “Eurasiachronology,” or indeed a “Eurafrasiachronology,” which would identify parallels and connections across the entire so-called “Old World,” and offer a chronological basis for thinking about world literary history in a comparative way.
Within the sphere of contemporary social sciences, the terms “modernity,” “post-modernity” and “globalization” have penetrated, as the core concepts, into various fields of social sciences in a logical way. In constituting the concept of “modernity,” sociology of education develops the educational theory, as sociological theory does, into a “grand narrative” and “foundationalist” theory; the contribution of post-modernity is pluralism and self-examination in an attempt to transcend modernity. Globalization, a kind of expanded modernity, makes education sociologists broaden their perspective from single and traditional “nationality,” “society” and “nation” to an international society and even to the global society, which has broken through the research paradigm of modernity with ethnocentrism, anthropocentrism and Euro-centrism. These changes have required urgent constitution of the conceptions and theoretical frameworks of sociology of education to be applied on a global level.