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Relevant bibliographies by topics / Non-Western lifeworlds

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Academic literature on the topic 'Non-Western lifeworlds'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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Journal articles on the topic "Non-Western lifeworlds"

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Gao, Huihui, and Shangyi Zhou. "Oriental Marco Polo Plaza Encounter: Choreographing Place and Placelessness from a Phenomenological Perspective." Sustainability 13, no. 11 (May 30, 2021): 6159. http://dx.doi.org/10.3390/su13116159.

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The notion of place has raised great concern within weaving tourism studies in recent decades. Nevertheless, dialectical indigenous considerations of Edward Relph’s phenomenological concepts of place and placelessness are still insufficient, particularly in non-Western countries. Phenomenology, as an immersive approach, provides an open and descriptive examination of the diverse perceptions and constitutive meanings of a place. From a phenomenological perspective, this article aims to explore the dynamic grasping of place and placelessness in tourism experiences. Twenty-four tourists participa

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Matthies-Boon, Vivienne, and Naomi Head. "Trauma as counter-revolutionary colonisation: Narratives from (post)revolutionary Egypt." Journal of International Political Theory 14, no. 3 (December 21, 2017): 258–79. http://dx.doi.org/10.1177/1755088217748970.

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We argue that multiple levels of trauma were present in Egypt before, during and after the 2011 revolution. Individual, social and political trauma constitute a triangle of traumatisation which was strategically employed by the Egyptian counter-revolutionary forces – primarily the army and the leadership of the Muslim Brotherhood – to maintain their political and economic power over and above the social, economic and political interests of others. Through the destruction of physical bodies, the fragmentation and polarisation of social relations and the violent closure of the newly emerged poli

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McDowall, Ailie. "You Are Not Alone: Pre-Service Teachers’ Exploration of Ethics and Responsibility in a Compulsory Indigenous Education Subject." M/C Journal 23, no. 2 (May 13, 2020). http://dx.doi.org/10.5204/mcj.1619.

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Aunty Mary Graham, Kombu-merri elder and philosopher, writes, “you are not alone in the world.” We have a responsibility to each other, as well as to the land, and violence is the refusal of this relationship that binds us (Rose). Similarly, Emmanuel Levinas, a French-Lithuanian Jewish teacher and philosopher who lived through the Holocaust, writes that, “my freedom does not have the last word; I am not alone” (Levinas, Totality 101). For both writers, the recognition that one is not alone in the world creates an imperative to act ethically. For non-Indigenous educators working in the Indigeno

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Liu, Runchao. "Object-Oriented Diaspora Sensibilities, Disidentification, and Ghostly Performance." M/C Journal 23, no. 5 (October 7, 2020). http://dx.doi.org/10.5204/mcj.1685.

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Neither mere flesh nor mere thing, the yellow woman, straddling the person-thing divide, applies tremendous pressures on politically treasured notions of agency, feminist enfleshment, and human ontology. — Anne Anlin Cheng, OrnamentalismIn this (apparently) very versatile piece of clothing, she [Michelle Zauner] smokes, sings karaoke, rides motorcycles, plays a killer guitar solo … and much more. Is there anything you can’t do in a hanbok?— Li-Wei Chu, commentary, From the Intercom IntroductionAnne Anlin Cheng describes the anomaly of being “the yellow woman”, women of Asian descent in Western

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Humphry, Justine. "Making an Impact: Cultural Studies, Media and Contemporary Work." M/C Journal 14, no. 6 (November 18, 2011). http://dx.doi.org/10.5204/mcj.440.

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Cultural Studies has tended to prioritise the domain of leisure and consumption over work as an area for meaning making, in many ways defining everyday life in opposition to work. Greg Noble, a cultural researcher who examined work in the context of the early computerisation of Australian universities made the point that "discussions of everyday life often make the mistake of assuming that everyday life equates with home and family life, or leisure" (87). This article argues for the need within Cultural Studies to focus on work and media as a research area of everyday life. With the growth of

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Dissertations / Theses on the topic "Non-Western lifeworlds"

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Bursian, Olga, and olga bursian@arts monash edu au. "Uncovering the well-springs of migrant womens' agency: connecting with Australian public infrastructure." RMIT University. Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080131.113605.

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The study sought to uncover the constitution of migrant women's agency as they rebuild their lives in Australia, and to explore how contact with any publicly funded services might influence the capacity to be self determining subjects. The thesis used a framework of lifeworld theories (Bourdieu, Schutz, Giddens), materialist, trans-national feminist and post colonial writings, and a methodological approach based on critical hermeneutics (Ricoeur), feminist standpoint and decolonising theories. Thirty in depth interviews were carried out with 6 women migrating from each of 5 regions: Vietnam,

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Books on the topic "Non-Western lifeworlds"

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Anderson, Greg. Historicism and Its Consequences. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0005.

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Moreover, standard histories of Athens are riddled with the same kinds of problems that postcolonial critics have seen in the mainstream “histories” of non-western lifeworlds. To support this claim, the chapter considers three especially influential accounts of the formation of the Athenian politeia. In all three cases, this process is quite explicitly historicized as a story of modern-style “democratization,” as a progressive extension of a political or civic equality to every (male) Athenian, even though this account is quite strenuously resisted by all of our ancient sources. More generally

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Anderson, Greg. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0001.

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The book’s point of departure is Dipesh Chakrabarty’s (2000) claim that the analytical tools of our mainstream historicism are irredeemably Eurocentrist, thereby causing us to lose the experiences of non-western peoples in translation. It aims to build on this postcolonial critique of historicism in three ways. First, our conventional historicist devices are not just Eurocentrist but essentially modernist. They cause us to lose in translation the experiences of all non-modern peoples, non-western and western alike. Second, this modernism is problematic specifically because it authorizes us to

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