Hyphenated cultures: Ethnicity and nation in Trinidad

This dissertation attempts to unravel why and how postcolonial Trinidad has displayed relative stability in spite of the presence of the factors that have produced conflict and instability in other postcolonial societies.^ Trinidad's distinctive social formation began in the colonial period with a unique politics of culture among the landowning European groups, Anglican English and French Creole. Contrary to the materialist assumption of landowners' class solidarity, the development of Trinidad's plantation economy into two crops, each controlled by a separate European ethno-religious faction, impeded the integration and subsequent ideological domination of European-Christians. Throughout the nineteenth century neither group dominated the other, nor did they fuse into a single ruling class. The dynamics between them both generated recurring conflict while simultaneously creating mechanisms that limited conflict. ^ Based on original in-depth fieldwork and historical analysis, the dissertation proceeds to demonstrate that Trinidad's unique intra-class conflict within the dominant European population has produced hyphenated, as opposed to hybridized cultural elements. Supplementing the historical analysis with empirical examinations of contemporary inter-religious rituals and post-colonial politics this dissertation argues that social integration is inseparable from the question of inter-cultural mixture or articulation. In Trinidad, however, the resulting combination of distinct cultural elements is neither a "plural society" (M.G. Smith 1965; Despres 1967) nor an integrated totality in the structural-functionalistic sense (R.T. Smith 1962; Braithwaite 1967). Moreover, Trinidad does not conform to the post-structural framework's depiction of the social linkage between power and culture. The concept of cultural hybridization is equally misleading in the case of Trinidad. The underlying assumption of a monolithic European population's cultural hegemony and post-structural analysis's almost exclusive focus on the inter -class politics of culture seriously misrepresent and misunderstand Trinidadian cultural and its associated social and political relations. The dissertation examines this reflexive influence of culture not as an instrument of the powerful few but as an autonomous force that reproduces social divisions, yet restrains conflict.^

Peru’s Shining Path: Recent Dynamics and Future Prospects

Although soundly defeated in the early to mid-1990s, Shining Path (Sendero Luminoso) did not disappear. Over the past five years, it has reemerged in a substantially different form, with both a military and a political component. The organization, once again coordinated by jailed leader Abimael Guzmán Reynoso, has eschewed shorter-term military objectives in favor of a longer-term strategy of slowly rebuilding popular support and establishing a party within the Peruvian political system. In so doing, it has also moved from extreme Maoist ideological rigidity to a more pragmatic, though perhaps only tactical, approach. Financial support is derived once again from cocaine production and trafficking in the Upper Huallaga Valley (UHV). Although there may be some individual exceptions, Shining Path is not a narcoterrorist organization. At the same time, Sendero is still very small, in no way a threat to the Peruvian state, and divided. The Lima-based political organization and the military wing in the UHV continue to follow Guzmán‟s leadership, while the Apurímac-Ene Valleys (VRAE) group remains committed to the armed struggle. The Government of Peru (GOP) response to date, both military and civilian, has been inadequate. VRAE military operations are hampered by poor leadership, ill-trained troops, and an outdated strategy. VRAE development resources have been cut, and the long-promised paved road remains in the planning stage. Without significant GOP adjustments, Shining Path is likely to continue to grow.

Stephen Dedalus' Search for Identity in Catholic Ireland

The purpose of my research was to explore the interplay between religion and art in James Joyce’s novel, A PORTRAIT OF THE ARTIST AS A YOUNG MAN. My aim was to trace the development of the protagonist, Stephen Dedalus by analyzing how Catholicsim is an institution that forms him, yet must reject to realize his artistic potential. I researched Joyce’s background to gain an understanding of the exilic experience on the literature. Through the exilic lens, I realized that Catholicism was the predominant influence on Stephen’s need to embark on a self-imposed exile at the end of the novel. Complicating his decision is the fact that he does not stop believing in religious constructs such as heaven and hell. In conclusion I found by following his artistic longing, and turning away from the church he is committing a sin and, as a result, damning his soul.