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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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 The epistemology is generally based upon varieties of post-structural theory and normally concerns discourse analyses of written texts fiction as well as scholarly texts.

One example is the important role that Indian enujciation played in keeping the relations going in the middle ground. In colonial times, the use of subjectivating terminology, such as ‘Indian’ or ‘negro’, was often employed by colonial administrations as a strategy to deny the social diversity of the Other Bhabha Postcolonial Theory and Demotic Resistance.

Although the concept of culture also is employed in western nation states, the rate of cultural homogeneity nonetheless tends to escalate when it comes to peripheral small- scale societies.

Atlantis Eriksen, Thomas Hylland The enunciation of cultural difference problematizes the division of past and present, tradition and modernity, at the level of cultural representation and its authoritative address. Instead, the world of the middle ground resulted in new sets of common conventions, which cannot be seen as hybrid combinations of elements from either side.

What emerges between mimesis and mimicry is a writing, a mode of representation, that marginalizes the monumentality of history, quite simply mocks its power to be a model, that power which supposedly makes it imitable. The general idea of the microarchaeological project is that local social practices, in conscious and unconscious ways, always elaborate on a wider frame of reference.


Third Space Theory

It appears to be accepted in policy that neither social capital nor cultural capitalalone or together, are sufficient to overcome social exclusion. Here we may suspect that a number of different aspects are at play, like for instance the ambivalence of slang, dialect, accent and insufficient understanding of the language in question.

On the contrary, Bhabha argues that all social collectives, nation states, cultures or small-scale ethnic groups, are caught in a continuous process of hybridity. The microarchaeological project is thus firmly in concordance with the issues raised by Bhabha. 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.

The third issue relates to, and thus modifies, the second and concerns the hybridity of culture. The same goes for historical archaeology of the Americas, Asia and Africa e.

Not only people are involved in encounters, but also plants, animals, bacteria, artefacts and other material elements cf. Skerrett [8] associates it with a multiliteracies approach. The beginning of the fight was a mere massacre; despite their overwhelming numbers the Zulus spac gunned down in great speed by the English army. The intervention of the Third Space of enunciation, which makes the structure of meaning and reference an ambivalent process, destroys this mirror of representation in which cultural knowledge is customarily revealed as ho,i, open, expanding code.

Instead, a way of cultural syncretization, i.

Third Space Theory – Wikipedia

It is certainly true that social collectives are to some extent disordered by conflicting ideas, multiple voices, and interpretations, but as Barth argues, we should nonetheless expect to find: Apace difference has to be acknowledged: The previously referred examples of archaeological application of postcolonial theory are all from proto- historic periods and most of them depend quite heavily on written sources.

The Archaeology of Colonial Encounters. It can therefore be little doubt that by taking the notion hybridity and its effects seriously it will force us to look quite differently at social change and the emergence of new practices and materialities of any given time period.


The writing of alternative histories from the colonised point of view, and attempts to address the colonial situation from a mutual point of view. Differently empowered individuals and groups played different roles in the process.

Of course, there were general differences between the colonisers and the original inhabitants. Bhabha is most explicit in advocating the notion of hybridity. The transformative power of literary third space. The example of mimicry during the Late Neolithic discussed here is just but one example of how the concept of third space effects can make us look quite differently at old and familiar fictions of the past see, for instance, Fahlander on hybridity versus cultural dualism during the Middle Neolithic, or Ling on rock carvings of the Bronze Age.

Melange, hotchpotch, a bit of this and a bit of that is how newness enters the world. As to the etiologies [the study of causes or origins] of contending cultural explanations, one can no doubt plot historical narratives, themselves part of the network of explanations; but the search for absolute etiologies is as fascinating and elusive as the search for the origin of language Spivak 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 Engraving by Benjamin West.

It is rather a practice that involves both mockery and resistance. This alterations of style and context indicate something else than just a hybrid between Greek and local cosmologies.

Guns, germs and steel: