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By V. Andreotti

Andreotti illustrates how postcolonial concept is utilized within the contexts of academic research/critique and in pioneering pedagogical initiatives. She offers an obtainable and worthy evaluation and comparability of theoretical debates concerning reviews of Western/Northern hegemony.

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Also within this framework, poverty is constructed as a lack of resources, services, and markets, and of education (as the right subjectivity to participate in the global market), rather than a lack of control over the production of resources (Biccum 2005, 1017) or enforced disempowerment. ” For Spivak the epistemic violence of colonialism makes this sanctioned ignorance work both ways with complementary results, as the Third World forgets about the worlding and “wants” to be civilized/catch up with the West .

Syncretism, on the other hand, suggests the overcoming of difference in which two opposites come together forming a third entity, transforming, paradoxically, heterogeneity into homogeneity (131–32, my translation). Contrary to the common view that equates syncretism with homogeneity, Bhabha sees all cultures as (always and already) hybrid and proposes the recognition of hybridity in order to transform attitudes and assumptions toward cultural difference. He suggests that the concept should be deployed as a strategy to disrupt homogeneity and challenge claims of colonial authority based on authenticity and origin (connected to a seamless notion of progress).

This education should aim to build the habit of democratic civility through the activation of an ethical imperative conceptualized as a responsibility to the Other (as answerability or accountability) and not “for” the Other (as the burden of the fittest). In this sense, she refers to the necessity of addressing the epistemic discontinuity between “those who ‘right wrongs’ [from above] and those [below] who are wronged” (Spivak 2004, 563). She affirms that this discontinuity “undergirds the question of who always rights and who is perennially wronged” (527).

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