We may not be able to make you love reading, but archaeology of knowledge will lead you to love reading starting from now. Book is the window to open the new world. The world that you want is in the better stage and level. World will always guide you to even the prestige stage of the life. You know, this is some of how reading will give you the kindness. In this case, more books you read more knowledge you know, but it can mean also the bore is full.

The archaeology of knowledge

In the present paper a research has been done on the essay ‘Can the Subaltern Speak’ by’ Gayatri Chakravorty Spivak’. It has been explained into much simpler language about what the author conveys for better understanding and further references. Also the criticism has been done by various critiques from various sources which is helpful from examination point of view. The paper has been divided into various contexts with an introduction and the conclusions. Also the references has been written that depicts the sources of criticism.

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Can the Subaltern Speak

Frantz Fanon’s explosive Black Skin, White Masks is a merciless expose of the psychological damage done by colonial rule across the world. Using Fanon’s incisive analytical abilities to expose the consequences of colonialism on the psyches of colonized peoples, it is both a crucial text in post-colonial theory, and a lesson in the power of analytical skills to reveal the realities that hide beneath the surface of things.  
Fanon was himself part of a colonized nation – Martinique – and grew up with the values and beliefs of French culture imposed upon him, while remaining relegated to an inferior status in society. Qualifying as a psychiatrist in France before working in Algeria (a French colony subject to brutal repression), his own experiences granted him a sharp insight into the psychological problems associated with colonial rule.  
Like any good analytical thinker, Fanon’s particular skill was in breaking things down and joining dots. His analysis of colonial rule exposed its implicit assumptions – and how they were replicated in colonised populations – allowing Fanon to unpick the hidden reasons behind his own conflicted psychological make up, and those of his patients. Unflinchingly clear-sighted in doing so, Black Skin White Masks remains a shocking read today.

An Analysis of Frantz Fanon's Black Skin, White Masks

Examines various industries to show how business endows products with evocative meaning. Kramer was one of the most visionary musical thinkers of the second half of the 20th century. In his The Time of Music, he approached the idea of the many different ways that time itself is articulated musically. This book has become influential among composers, theorists, and aestheticians. Now, in his almost completed text written before his untimely death in 2004, he examines the concept of postmodernism in music. Kramer created a series of markers by which we can identify postmodern works. He suggests that the postmodern project actually creates a radically different relationship between the composer and listener. Written with wit, precision, and at times playfully subverting traditional tropes to make a very serious point about this difference, Postmodern Music, Postmodern Listening leads us to a strongly grounded intellectual basis for stylistic description and an intuitive sensibility of what postmodernism in music entails. Postmodern Music, Postmodern Listening is an examination of how musical postmodernism is not just a style or movement, but a fundamental shift in the relationship between composer and listener. The result is a multifaceted and provocative look at a critical turning point in music history, one whose implications we are only just beginning to understand. A timely essay collection on the development and influence of secular expressions of Buddhism in the West and beyond. How do secular values impact Buddhism in the modern world? What versions of Buddhism are being transmitted to the West? Is it possible to know whether an interpretation of the Buddha’s words is correct? In this new essay collection, opposing ideas that often define Buddhist communities—secular versus religious, modern versus traditional, Western versus Eastern—are unpacked and critically examined. These reflections by contemporary scholars and practitioners reveal the dynamic process of reinterpreting and reimagining Buddhism in secular contexts, from the mindfulness movement to Buddhist shrine displays in museums, to whether rebirth is an essential belief. This collection explores a wide range of modern understandings of Buddhism—whether it is considered a religion, philosophy, or lifestyle choice—and questions if secular Buddhism is purely a Western invention, offering a timely contribution to an ever-evolving discussion. Contributors include Bhikkhu Bodhi, Kate Crosby, Gil Fronsdal, Kathleen Gregory, Funie Hsu, Roger R. Jackson, Charles B. Jones, David L. McMahan, Richard K. Payne, Ron Purser, Sarah Shaw, Philippe Turenne, and Pamela D. Winfield. `I judge this book to be something of a triumph. It provides many valuable insights into how social psychologists work within different paradigms and with quite different assumptions.... Throughout, the writing is clear, central issues are constantly reexamined, and sight is never lost of the whole \"task\" of the book... it addresses central issues both adventurously and provocatively. Students who use it are lucky to have such a feast provided, and they are bound to find the material both challenging and stimulating... there is much more about self issues in this text than in any comparable social psychology text. And that, in itself, is a major achievement' Self & Society This accessible, broad-based and a

The Saturated Self: Dilemmas of Identity in Contemporary Life

Encountering development: the making and unmaking of the Third World

The article observes the role of social solidarity in resisting stigmatizing representations of development and as the basis upon which to mobilize social changes in the community. Through the use of Photovoice methods, in a community-based initiative, young people from Tanzania and Douth Africa participated in activities to build social solidarity and to re-present themselves and their communities. The findings, analyzed through the lens of social representations theory (SRT), demonstrate how young people produced conflicting images of community life. On the one hand, they colluded with stigmatizing representations of development  through  a gendered and racialized discourse of postcoloniality and, on the other hand, they resisted this discourse through alternative images that recognize community agency. The discussion establishes the role of social identity in determining the levels of social solidarity that are possible in communities characterized by low levels of material and symbolic resources and challenges the assumption of self-protection that SRT suggests. To conclude, I contend that it is in the act of social re-presentation that young people are able to recognize the perspective of others, resist stigma and develop alternative conceptualizations of community life, all of which promote networks of social solidarity in the community.

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Photovoice as a practice of re-presentation and social solidarity: Experiences from a youth empowerment project in Dar es Salaam and Soweto

Recent work has called for the integration of different perspectives into the field of political psychology (Haste, 2012). This chapter suggests that one possible direction that such efforts can take is studying the role that social representations theory (SRT) can play in understanding political participation and social change. Social representations are systems of commonsense knowledge and social practice; they provide the lens through which to view and create social and political realities, mediate people’s relations with these sociopolitical worlds and defend cultural and political identities. Social representations are therefore key for conceptualising participation as the activity that locates individuals and social groups in their sociopolitical world. Political participation is generally seen as conditional to membership of sociopolitical groups and therefore is often linked to citizenship. To be a citizen of a society or a member of any social group one has to participate as such. Often political participation is defined as the ability to communicate one’s views to the political elite or to the political establishment (Uhlaner, 2001), or simply explicit involvement in politics and electoral processes (Milbrath, 1965). However, following scholars on ideology (Eagleton, 1991; Thompson, 1990) and social knowledge (Jovchelovitch, 2007), we extend our understanding of political participation to all social relations and also develop a more agentic model where individuals and groups construct, develop and resist their own views, ideas and beliefs. We thus adopt a broader approach to participation in comparison to other political-psychological approaches, such as personality approaches (e.g. Mondak and Halperin, 2008) and cognitive approaches or, more recently, neuropsychological approaches (Hatemi and McDermott, 2012). We move away from a focus on the individual’s political behaviour and its antecedents and outline an approach that focuses on the interaction between psychological and political phenomena (Deutsch and Kinnvall, 2002) through examining the politics of social knowledge.

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Social Representations and the Politics of Participation

Psychology as a discipline has historically served the interests of dominant groups in society. By contrast, contemporary trends in psychological work have emerged as a direct result of the impact ...

Centre/ing decolonial feminist psychology in Africa:

South African higher education has faced much structural transformation since the dismantling of apartheid, and yet remains a racialized space. Despite a stated commitment to transformation in university policy nationally, lay discourses of transformation are highly contested. In these debates, black students are often represented in stigmatizing ways; which affect students’ self-esteem and academic performance. This paper explores black students’ experiences of transformation at the University of Cape Town (UCT), a previously “white only” university, based on the results of a photovoice project. The data analysed are drawn from focus groups, personal reflections, photographs and written stories exploring their experiences at UCT. The findings suggest that there is a failure of transformation at UCT, characterized by the dominance of whiteness in the institution. The paper also discusses how many students internalize the negative stereotypes they encounter whilst others use coping mechanisms and s...

Black students’ experiences of transformation at a previously “white only” South African university: a photovoice study

In this introduction to the special issue on decolonizing African Studies, we discuss some of the epicolonial dynamics that characterize much of higher education and knowledge production in, of, wi...

https://www.tandfonline.com/doi/pdf/10.1080/21681392.2020.1813413

Shose Kessi

Papers

Photovoice as a practice of re-presentation and social solidarity: Experiences from a youth empowerment project in Dar es Salaam and Soweto

Social Representations and the Politics of Participation

Centre/ing decolonial feminist psychology in Africa:

Black students’ experiences of transformation at a previously “white only” South African university: a photovoice study

Decolonizing African Studies