Levinasian ethics and the representation of the other in international and cross-cultural management

In this paper, we seek to further the discussion, problematization and critique of west/east identity relations in ICM studies by considering the ethics of the relationship – an issue never far beneath the surface in discussions of Orientalism. In particular we seek to both examine and question the ethics of representation in relation to a critique of what has come to be known as international and cross-cultural management (ICM). To pursue such a discussion, we draw specifically on the ethical elaborations of Emmanuel Levinas as well as his chief interlocutors Jacques Derrida and Zygmunt Bauman. The value of this discussion, we propose, is that Levinas offers a philosophy that holds as its central concept the relationship between the self and Other as the primary ethical and pre-ontological relation. Levinas’ philosophy provides a means of extending the post-colonial critique of ICM, and ICM provides a context in which the Levinasian ethics can be brought to bear on a significant issue on contemporary business and management.

Decolonising Barclays Bank DCO? Corporate Africanisation in Nigeria, 1945-69

The reaction of British business to the decolonisation of the Empire has been the focus of much recent research, but few studies have shed light on the continued presence of commercial activities after independence. Barclays Bank DCO in Nigeria began indigenising its staff during decolonisation, but this process was far from complete at independence. African managers at Barclays were supposed to continue British banking traditions, while the post-colonial state hoped to gain more influence on foreign investment through the Nigerianisation of management. By the time the Nigerian civil war effectively ended in 1969 Barclays was only just beginning to come to terms with the ability and ‘character’ of its Nigerian managers, while the Nigerian state was moving towards more radical policies to control foreign business. This article aims to highlight the importance of Africanisation programmes for the structure and control of a major British bank trying to adapt first to the end of Empire and then to the post-colonial world.

El reencuentro de la música española con la Latinomérica poscolonial:el caso Joaquín Sabina

La música se convirtió en los años setenta en el medio para encauzar la oposición al régimen franquista y la incertidumbre ante la transición. Del ejemplo y la fascinación con la revolución cubana, a la oposición a las dictaduras chilena (1973), uruguaya (1974) y argentina (1976), todos ellos fueron hechos que en España se vivieron como propios. En esos años los cantautores españoles reivindicaban la libertad de expresión y el final de todas las dictaduras. Sin embargo, la música española comienza a transformar su mirada hacia Latinoamérica cuando la democracia es un hecho. Se representa ahora un nuevo espacio latinoamericano que me propongo caracterizar en este artículo, y a través del caso concreto de Joaquín Sabina, como "post-colonial".The music in the seventies became the vehicle for channeling opposition to the regime and the uncertainty of the transition. From the example and the fascination with the Cuban revolution, opposition to the dictatorships in Chile (1973), Uruguay (1974) and Argentina (1976), they were all events that were lived in Spain as their own. In those years the Spanish songwriters claiming freedom of expression and end of all dictatorships. However, the Spanish music begins to turn their attention to Latin America where democracy is a fact. It is now a new Latin American space I propose to characterize in this article, and through the specific case of Joaquin Sabina, as "post-colonial".J A brief survey of style to your work reflects his role as poet cult following in the wake of Herrera or Gongora, as did Antequerana School, aims to upgrade from his vivid descriptions, his Christian ideas and a lyrical formal mannerisms full of clichés.

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.^

Teachers' experiences in and perceptions of their 12th-grade British literature classrooms

The purpose of this study was to understand the experiences and perceptions of 12th-grade literature teachers about curriculum, Post-Colonial literature, and students. Theories posed by Piaget (1995), Vygotsky (1995), and Rosenblatt (1995) formed the framework for this micro-ethnographic study. Seven teachers from public and private schools in South Florida participated in this two-phase study; three teachers in Phase I and four in Phase II. All participants completed individual semi-structured interviews and demographic surveys. In addition, four of the teachers were observed teaching. The analysis yielded three themes and two sub-themes: (a) knowledge concerned teachers' knowledge of British literature content and Post-Colonial authors and their literature; (b) freedom described teachers' freedom to choose how to teach their content. Included in this theme was dilemmas associated with 12th-grade classrooms which described issues that were pertinent to the 12th-grade teacher and classroom that were revealed by the study; and (c) thoughts about students described teachers' perceptions about students and how literature might affect the students. Two subthemes of knowledge were as follows:(1) text complexity described teacher responses to a Post-Colonial text's complexity and (2) student desirability/teachability described teachers' perception about how desirable Post-Colonial texts would be to students and whether teachers would be willing to teach these texts. The researcher offers recommendations for understanding factors associated with 12th-grade teachers perceptions and implications for enhancing the 12th-grade experience for teachers and curriculum, based on this study: (a) build teacher morale and capacity, (b) treat all students as integral components of the teaching and learning process; teachers in this study thought teaching disenfranchised learners was a form of punishment meted out by the administration, and (c) include more Post-Colonial authors in school curricula in colleges and schools as most teachers in this study did not study this type of literature nor knew how to teach it.

Exiles, the Humanities, and Globalization

Panel discussion on the subject of exile literature and a society defined by globalization. Panelists include: Chenjerai Hove- Zimbabwean poet Dr. Martin Tucker- Professor Emeritus at Long Island University and leading scholar in Exile Studies Dr Asher Milbauer- Founder of FIU Exiles Studies Program Dr Nandini Dhar- professor at FIU's English Department Event held at the Green Library, Modesto Maidique Campus, Florida International University on October 30, 2013

Exile and Patronage- Making Art in Cities of Refuge

Chenjerai Hove, world-renowned Zimbabwean author, presents a lecture on the subject of his experiences as an exiled author in the United States. Event held at the Graham Center, Modesto Maidique Campus, Florida International University on October 28,2013.

The Prison System and the Media: How “Orange Is The New Black” Engages with the Prison as a Normalizing Agent

The purpose of this project is to ascertain the ways in which Orange is the New Black uses its platform to either complicate or reify narratives about the prison system, prisoners and their relationship to the state. This research uses the works of Giorgio Agamben, Colin Dayan, Michelle Alexander and Lisa Guenther to situate the ways the state uses the prison and social narratives about the prison to extend its control on certain populations beyond prison walls through police presence, parole, the war on drugs and prison fees. From that basis, this work argues that while Orange does challenge some narratives about race and sexuality, because of its reliance on “bad choices” as a humanizing trope and its reliance on certain racialized stereotypes for entertainment, the show ultimately does more to reify existing narratives that support state interests.

Epistemologías culturales del Caribe: modelos conceptuales metafóricos en el ensayo caribeño del siglo XX

El Caribe ha sido reconocido por considerarse una pluralidad de espacios que simultáneamente son solo uno. Contrario al contexto de su fragmentada geografía, su segregada historia colonial y su diversidad racial y lingüística, los intelectuales caribeños han establecido puentes de unidad cultural con la intención de configurar una identidad pan-caribeña. Por consiguiente, los ensayistas del siglo XX se enfrentan a la necesidad de examinar críticamente los factores que formulan sus respectivas identidades, en contraste con aquellas tradicionalmente impuestas bajo el discurso colonial y metropolitano. Desde el tercer cuarto del siglo, pensadores como Aimé Césaire (1913-2008), Fernando Ortiz (1881-1969), Fidel Castro (1926-), George Lamming (1927-), Kamau Brathwaite (1930-), Juan I. Jiménes-Grullón (1903-1983), Hubert Devonish (1953-), Edouard Glissant (1928-2011), Antonio Benítez-Rojo (1931-2005), Arcadio Díaz Quiñones y Maryse Condé (1937-), entre otros, cuestionan el sistema colonial, los procesos étnicos y las propuestas lingüísticas, relacionándolos con conceptos tales como la hibridez, el sincretismo, la transculturación y la heterogeneidad. Estas teorías culturales, de alguna manera, reescriben ideas antecedentes en reacción a discursos hegemónicos previos como consecuencia de los cambios políticos que trajeron las guerras de independencia en América Latina durante el siglo XIX. En mi tesis demuestro que estos planteamientos delinean un mapa de modelos epistemológicos de la cultura del Caribe. Para indicar que estas propuestas constituyen metáforas que muestran una consciencia cultural, las proposiciones acerca de la cultura de Jorge Luis Borges (1899-1986) y Hayden White (1928-) sirven como marco teórico apropiado. Así, a través de las representaciones literarias ensayísticas de los modelos metafóricos de la cultura caribeña, este trabajo redefine algunos aspectos importantes de la identidad cultural vis a vis la mirada parcial que usualmente se utiliza para estudiar el archipiélago antillano. Igualmente, incluso aunque estos modelos proponen una representación metafórica de la cultura pan-caribeña, la construcción de un modelo del Caribe puede ser utilizado en otras regiones y espacios culturales en el contexto de la globalización, ya que elucida una gnoseología cultural que sirve para describir distintas realidades globales.

Inventing indigenous religious belief and practice within the spaces of Ghanaian Pentecostalism : the Mame Wata healing churches of Half Assini

Goddesses in African religions are spirits that affect humans and demand reverence from them. They are also embodiments of ideas that African people have about women, their powers and their roles in society. This study focused on Mame Wata, a goddess in Half Assini, an Nzema-speaking coastal community in western Ghana. It sought to resolve a paradox, that is, the fact that, the goddess is at the center of a Pentecostalist tradition even though traditional Pentecostalism in Ghana views her as an agent of the devil. The study involved fieldwork in this community of the goddess's female worshippers led by Agyimah, a charismatic man, and an agent of the goddess. The study interpreted the goddess as a post-colonial invented symbol personifying both pre-colonial and emerging ideas about female power. Findings from the study also show that through Mame Wata the followers celebrate the spirituality of the female.

A poética da crioulização em Chico Science & Nação Zumbi: análise de três canções do álbum Afrociberdelia (1996)

This work discusses about the relationship between literature and song. In this sense, in the music scene of Chico Science & Nação Zumbi suggest an esthetical freedom, approaching songs to oral literature. Linked to that, this research aims to analyze three songs from the Afrociberdelia (1996) album, composed by Chico Science & Nação Zumbi, namely: “Mateus Enter”, “O Cidadão do Mundo” and “Etnia” (the three first songs from this disco). This analyzis aim to clarify how those songs untie or loose the knots of colonial segregation (MIGNOLO, 2003). For that, we dialogue with a comprehension of “creolezation” as used by Glissant (2011; 2005), that studies hybridism from a post-colonial perspective.

“Currículo encarnado”: cartografia simbólica e afinidades pós-coloniais

This thesis has as main objective to reflect about the defining conceptual elements of the embodied curriculum concept, ident ified curriculum conception from the analysis about the rationality employed in the doctoral work of teacher Antonio Fernando Gouvê a da Silva, entitled The construction of the curriculum in popular critical perspective: the significant words to the context ualized practices , written and defended in the Postgraduate Program in Education: Curriculum, in the Pontifícia Catholic University of São Paulo, in 2004. We looked, also, on the problematization of the affinities between postcolonial theories – analytical perspectives towards the discussion about coloniality and their effect on contemporary social weaving – and the embodied curriculum concept. We argue that the reflections present in the aforementioned work bring an articulated curriculum concept based on three conceptual symbiotic elements, namely: negativity, dialogue and praxis, which, by endorsing the possibility of a curricular ingrained practice in the life context of the individuals, have some post - colonial inclinations that lead to the problematizat ion about the neo - colonial manifestations in curricular sphere, outlining a critique of the modus operandi of the colonialism, particularly, in its cultural and epistemic dimension from which the education is inseparable. For that, we used as methodologica l procedure the symbolic cartography, knowledge building strategy systematized by Boaventura de Sousa Santos, which allowed us to construct interpretive maps that enabled the symbolization of the universe which we longed to understand, that is, the concept ual categories mentioned above, which, in our view, underlie the concept of embodied curriculum. In this direction, we anchored ourselves in a meaningful dialogue with the theoretical approach of Paulo Freire and some of his interpreters regarding the disc ussion on curriculum, especially the reflections dev eloped by Antonio Fernando Gouvê a da Silva, and authors whose theoretical developments resonate in prospects for humanization, social justice and empowerment, among which we highlight: Theodor Adorno, Hug o Zemelman, Wilfred Carr, Adolfo Sánchez Vázquez, among others. We seek, in the same manner, on the contributions of authors considered post - colonial, as Hugo Achugar, Gayatri Spivak, Boaventura de Sousa Santos and Enrique Dussel, to name a few, the reason s why we consider the embodied curriculum as a place of political - pedagogical enunciation, conducive to an educational praxis that engages in a curricular work of reality translation in order to see what overwhelms it to, then, elicit the construction of a school curriculum as an awareness project for releasing in relation to what is unjust and inhumane. We consider, finally, that the success of this curriculum embodied translation implies a larger number of speakers mobilized in the production of knowledge that yearns for social emancipation and contribute to the enrichment of human capabilities as the maintenance of the life and the dignity of people.

A dinâmica da taxa de câmbio no Brasil face às operações swap (2002-2015)

This dissertation investigates, based on the Post-Keynesian theory and on its concept of monetary economy of production, the exchange rate behavior of the Brazilian Real in the presence of Brazilian Central Bank's interventions by means of the so-called swap transactions over 2002-2015. Initially, the work analyzes the essential properties of an open monetary economy of production and, thereafter, it presents the basic propositions of the Post-Keynesian view on the exchange rate determination, highlighting the properties of foreign exchange markets and the peculiarities of the Brazilian position into the international monetary and financial system. The research, thereby, accounts for the various segments of the Brazilian foreign exchange market. To accomplish its purpose, we first do a literature review of the Post-Keynesian literature about the topic. Then, we undertake empirical exams of the exchange rate determination using two statistical methods. On the one hand, to measure the volatility of exchange rate, we estimate Auto-regressive Conditional Heteroscedastic (ARCH) and Generalized Auto-regressive Conditional Heteroscedastic (GARCH) models. On the other hand, to measure the variance of the exchange rate in relation to real, financial variables, and the swaps, we estimate a Vector Auto-regression (VAR) model. Both experiments are performed for the nominal and real effective exchange rates. The results show that the swaps respond to exchange rate movements, trying to offset its volatility. This reveals that the exchange rate is, at least in a certain magnitude, sensitive to swaps transactions conducted by the Central Bank. In addition, another empirical result is that the real effective exchange rate responds more to the swaps auctions than the nominal rate.

Ratages tous azimuts en développement international

La question du développement en Afrique a été perçue, dès 1962, par l’agronome René Dumont, comme le fait d’une occasion perdue. Mais peu à peu, ce diagnostic lucide a fait l’objet d’une vulgate colportée jusque dans les salons diplomatiques et enceintes officielles du développement international, de Washington à Paris en passant par Londres et Ottawa. Sujette à toutes les complaisances, la critique du développement international est elle-même devenue une « occasion perdue ». Mais en remontant la piste historique, on constate que les séquelles postcoloniales, tant politiques qu’économiques, ont façonné le contexte dans lequel les Africains se sont vus durablement privés de l’occasion de prendre en main leur destin. C’est ainsi que la structure économique extravertie et le poids d’une dette insolvable ont projeté plus profondément encore les pays africains dans la dépendance et la tutelle au monde industrialisé, en particulier à travers les programmes néolibéraux de la Banque mondiale, quelle que soit la mouture sous laquelle ils s’affichent (ajustement structurel ou lutte à la pauvreté). Dans cette veine, le critère de sélectivité dans l’aide publique au développement, mis en avant par l’institution internationale, et qu’adopte notamment le Canada, ouvre la porte aux abus de toutes sortes que commande le réalisme politique.