By Jeffrey D. Ullman, Jennifer Widom
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Extra info for A First Course in Database Systems
There is, however, an urgent need to respond ethically to the voice of the subaltern. Spivak proposes that the subaltern can figure only in an ethical relation where there is the deliberate creation of a space for the voice of the radical Other. Homi Bhabha Bhabha’s work makes a significant departure from the Saidian paradigm by revealing how colonial discourse was often internally flawed, contradictory and divisive and often failed. His work has also been instrumental in revealing native subversion of what has always been taken as a monolithic and seamless power structure (the Empire and colonial discourse).
COLONIAL CULTURES AND ETHNOGRAPHIES OF THE NATIVE We found them [the inhabitants of Tierra del Fuego] to be a short, squat race, with large heads; their colour yellowish brown; the features harsh, the face broad, the cheek-bones high and prominent, the nose flat, the nostrils and mouth large, and the whole countenance without meaning . . All have a countenance announcing nothing but wretchedness. (Johann R. Forster, 1778, p. 227) Forster’s observation is symptomatic of colonial cultures where the native is studied, categorized and judged according to European norms and values, and found wanting.
Building on the work of bell hooks, a new version of the feminist movement emerged in the 1980s: black feminism. Black feminism 23 POSTCOLONIALISM: A GUIDE FOR THE PERPLEXED was oppositional to both patriarchy and racism, to both sexism and white feminism. bell hooks writes: black feminists found that sisterhood for most white women did not mean surrendering allegiance to race, class, and sexual preference . . we witnessed the appropriation of feminist ideology by elitist, racist white women. (1981, pp.