美国留学生作业代写 后殖民主义

Keywords:美国留学生作业代写 后殖民主义

在泰米尔语中，这句话的意思是请求上帝倾听请求。这种情况发生在与权威人士交谈时。这也意味着，请听我说，这段对话，就像上帝与约伯和以赛亚的对话，这段对话是在一个水平的游戏中发生的，尽管这两个人的身体位置不同。这就暴露了次等主体性话语是主体间性的一种根本实践，不受时间和空间的支配。在这里，种姓不能破坏上帝给予信徒的关系。这种现实在本质上是后转换的，对于前贱民的后代来说，通过恢复他们的自主性提供了一个重新定位他们人格的空间。在印度种姓的特殊性中，这是一种不可触碰的论述，而这次对话则转向了一种平等主义的普遍性。在这段对话中，人的普遍性、自我性在上帝神圣的广博性和上帝对一个没有种姓、性别和阶级偏见的世界的愿景中得到了探索。在基督里的一个新的创造世界是勇敢的，不把种姓偏见与一个人的名字联系起来，这是可能的，通过一个不严格的等级制度。这位次等作者的这种自我塑造，同样也是对阿琼·阿帕杜莱(Arjun Appadurai)等印第安裔美国学者的回击。，指出需要恢复后殖民主义的主观性进程。阿帕杜莱建议超越西方人类学对种姓及其相伴因素即等级制度的具体化，定位文化过程和身份认同。Sherinian正确地指出了一个事实，即Appadurai忽略了印度占主导地位的势力所犯下的日常暴力现实。对这首歌的另一个方面的质疑是在全球化和种姓化的现实中阅读的主观性。
美国留学生作业代写 后殖民主义
In Tamil, this phrase translates as asking the blessed lord to listen to the appeal. This happens when speaking to someone in authority. This also means, do listen to me, the conversation like God’s discourse with Job and Isaiah, where this conversation happens on a level-playing even though the two agents involved are differently placed corporeally. This exposes the discourse of subaltern subjectivity as a radical exercise of inter-subjectivity which cannot be dictated by time and space. Here caste is not able to disrupt the relationship that God offers a believer. This reality which is post-conversion in nature, for descendants of ex-untouchables offers a space of re-orienting their personality through a recovery of their autonomy. From a discourse of being untouchable within the Indian caste particularity, this conversation moves into an egalitarian universality. Here in the conversation, universality for the person, selfhood is explored within God’s divine expansiveness and God’s vision for a world that is devoid of caste, gender and class prejudices. A new creation-world in Christ that is brave and does not tie caste prejudices to one’s name is made possible, through a non-rigid hierarchy. This self-fashioning by the subaltern author is equally a riposte to Indian American scholars like Arjun Appadurai who, in a review article titled Is Homo Hierarchicus?, states the need for recovering postcolonial processes of subjectivities. Appadurai proposes to move beyond the western anthropological reification of caste and its concomitant factor i.e. hierarchy, to locate the cultural processes and identities. Sherinian, rightly points out the fact that Appadurai overlooks the daily violent realities perpetrated by dominant forces in India. Contesting another facet of the song is reading subjectivity in a globalized-cum-caste-particular reality.      
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