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.
|Published (Last):||13 December 2012|
|PDF File Size:||1.15 Mb|
|ePub File Size:||16.53 Mb|
|Price:||Free* [*Free Regsitration Required]|
Tag: third space of enunciation
Chapter Two 39 —. In addition, it has also become clear that besides the three issues pointed out by van Dommelen the re- evaluation of subaltern histories, the mutual power perspective, and the hybrid nature of social practice and material expressionBhabha bhaba White also point out the possibility that something new can emerge from a social encounter The Sublime Object of Ideology.
Help Center Find new research papers in: Hybrid agencies find their voice in a dialectic that does not seek cultural supremacy or sovereignty. The recent approaches show that the power of thirf theory lies in its comparative methodology and the hybridized and syncretic view of the modern world which it implies.
Cultural Diversity and Cultural Differences | Homi K. Bhabha
The normal every- day encounters can be described within the concept of structurating practices that re-constitute the basis of the inert social fabric, while the latter kind rather concerns a different range of tyird confrontations that demand some sort of reaction or response.
They have only to be accepted. The production of meaning requires that these two places be mobilized in the passage through a Third Space, which represents both the general conditions of language and the specific implication of the utterance in a performative and institutional strategy of which it cannot ‘in itself’ be conscious bhabbha Indeed, this category of flint objects can be seen as representing mocking mimicry by individuals and groups who might want to distance themselves from others who use bronze tools by making delicate, but yet more or less unusable items in flint, such as swords and fishing hooks fig.
When the Spanish initially accepted gifts from the Aztecs it was according to Aztec logic and tradition an act of submission.
The gender contracts of the Algonquians were not really understandable to the French.
In a microarchaeological approach, regularities and patterns of materialities in time and space form the basis for inferring social practice. Journal of Early Childhood Literacy. 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.
Third Space Theory
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. Adolfo Dominguez provides a similar example which concerns the emergence of carved stone sculptures in Iberia in the 6th century BC. The ammunition was transported in heavy wooden crates which only could be opened by unscrewing nine large screws.
There are a number of different situations recorded by White that illustrates the particular relations of the middle ground. Third Space Theory can explain some of the complexity of poverty, social exclusion and social inclusion, and might help enunciatikn what sort of initiatives would more effectively ameliorate poverty and exclusion. Hybridity, Mimicry and Interstitial Practice. This page was last edited on 12 Decemberat The ranges of different ways in which mimicry htird work in social practice and in material expression are plentiful and there can be little doubt of the concept’s usefulness in archaeological analysis.
Third Space Theory – Wikipedia
The general idea of the ov project is that local social practices, in conscious and unconscious ways, always elaborate on a wider frame of reference.
Mimicry and reproduction always contain misreading, inabilities or adjustments, which in the long run may turn out to be in disadvantage to the colonial administration cf.
The British forces comprised some 1, men and were fighting against ten times the numbers of Zulus. Rather, the potential of the concept lies in discussing elements of the archaeological record as possible results from third space encounters.
One example is the important role that Indian women played in keeping the relations going in the middle ground.
In a general sense, Bhabha’s work is a devastating critique of mainstream archaeology. Most such alterations are just temporary, but in conjunction with others, they can result in an important social change of the long term in a similar sense as formulated in Giddens’ theory of structuration or Braudel’s discussion of the event, the short- and the long term. Retrieved from thord https: Up to this point, postcolonial inspired archaeological texts have generally been concerned with three main issues: From such a perspective, we may finally abandon the idea of material assemblages as equating ethnicity, but instead explore other possible reasons for the appearance of new or ‘foreign’ materialities and practices at a given time and place.
What this unconscious relation introduces is an ambivalence in the act of interpretation … 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. Ennciation processes of hybridity and mimicry remains also a possibility for any small scale encounters of other periods and regions.