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.

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The Third Space – an interview with Homi Bhabha. This perspective suggests that we cannot speak of cultural diversity, only cultural differences. Hybrid agencies enunciattion their voice in a dialectic that does not seek cultural supremacy or sovereignty.

Modified from Smith One problematic issue concerns the source of data.

third space of enunciation – AltExploit

Conditions and locations of social and cultural exclusion have their reflection in symbolic conditions and locations of cultural exchange. Like Foucault, he employs particular examples and statements in order to expose the structure of modernist and colonial discourse. It appears to be accepted in policy that neither social capital nor cultural capitalalone or together, are sufficient to overcome social exclusion.

In the following text, I will therefore take some time to examine this line of thought and discuss its enunciaation more thoroughly. Also, Homi Bhabha talks about a third space of enunciationa hybrid space or a new position in which communication is possible.

To lf out more, including how to control cookies, see here: On the contrary, Dominguez relates this development to political and ideological changes in the ongoing urbanisation process and suggests that the local elites intentionally transformed the meaning and location of stone sculpturing as a form of resistance towards Greek imperialism A Review of International English Literature 26 1: It is evident that Bhabha tries to avoid dealing with clusters of elements that certain larger collectives indeed seem to share.

Cultural Diversity and Cultural Differences | Homi K. Bhabha

Sahlins’ original argument, that the Hawaiians understood the appearance of Cook from a mythological point of view, is dismissed by Obeyesekere as a naive Eurocentric and colonial stereotyped idea of the mythical savage.

It is rather a practice that involves both mockery and resistance. Babha Location of Culture.

Of the various points in which postcolonial texts intersect, place has a paramount importance. Bhabha’s refusal enuciation deal with real space has already been noted, but a more problematic issue is that his analyses only occasionally refer to the material context.


Colonial-Interactions and Hybrid Practices: Third Space Theory has been applied to the prespace within which children learn to read, bringing domestic and school literacy practices into their own constructions of literacy.

Skip hmi main content. In his analysis of the colonial discourses, Bhabha seems to ignore the necessary relationship of the management of physical space, of resources and bodies in the discursive processes he discusses Brokaw The third space extends the notion of the real and the virtual by suggesting a hybrid space that allows remote participants to engage in social relations with one another at a distance. Contrary to a culture- historical perspective, enucniation between people and materialities are perhaps better described as complex rhizome networks of transecting chains of effects and causes of which neither the involved agents nor we can fully comprehend.

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. Presses universitaries de France. Phoenician and Carthaginian Settlement in the Ancient Mediterranean.

They all have developed in relation to a larger context and therefore consist of elements of different origins which they to a varying extent have in common. To put it simply; a culture may only be identified by its difference to other cultures, just as ethnicity is an aspect of relationships rather than a property of a people Eriksen But as I will show further on, their importance cannot be dismissed as either marginal anomalies, or, as Sahlins’ argues, simply being elements contained within a given homogeneous cosmological scheme cf.

It is a love-song to our mongrel selves.

Tag: third space of enunciation

When Bhabha at certain instances addresses societies and ethnicities, he is quick epace point out their hybrid and fluid constitution.

In his dialogism thesis, Mikhail Bakhtin emphasizes a space of enunciation where negotiation of discursive doubleness gives birth to a new speech act:.

Postcolonial Theory and Demotic Resistance. Traditionally, colonised peoples have been regarded passive victims of a brute hegemonic colonisation, in which coloniser’s culture and ideology was forced upon the colonised Bhabha thrid Guns, germs and steel: Tird fluidity of rock art.

The material dimensions are of principal interest as material remains often give us access to social circumstances, not 2 Bhabha It may seem at first more difficult to trace such complex processes in prehistory without the support of written accounts, but it is, however, not necessarily true. According to Sahlins’ interpretation, they thus incorporated the appearance of unknown European people and materialities into something understandable and already familiar Sahlins; but see ObeyesekereLi Of course, the outcome of the Isandlwana battle was not solely a result of the lack of screwdrivers, but the example nonetheless illuminates the importance hommi materialities including logistics, time-space and the material circumstances in social encounters.

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The location of Culture. In this case, it may be helpful to enter a historical study that concerns hybrid encounters.

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

There is a tendency of certain groups not necessarily subaltern ones to employ similar reasoning to score political points or revive an ‘original’ ethnicity based on more or less fictive ‘cultures’ of the spacf cf. The concept of mimicry also applies on a material level. The shock of the defeat and loss at Isandlwana caused a catastrophic drop in morale among the British forces invading Zululand.

The lost battle of Isandlwana stunned the hlmi. Mobile Homes and Transnational Homing”. The various instances of mimicry foster hybridity and ambivalence, which are articulated in third spaces where we also find the location of culture.

But instead of simply viewing similarities as an indication of diffusion, exchange or acculturation, we may be able to identify more complex processes of mimicry. The Indians in their turn pointed out their own free way of life and mocked the French for being enslaved by their Western laws and morals White The recent approaches buabha that the power of postcolonial theory lies in its comparative methodology and the hybridized and syncretic view of the modern world which it implies.

The intervention of the Third Space, which makes the structure of meaning and reference an ambivalent process, destroys this mirror of representation in which cultural knowledge is continuously revealed as an integrated, open, expanding code.