David Slater notes that from the 1950s onward notions of ‘modernization’ and ‘deveopment’ came to be more closely associated with the portrayal of West/non-West encounters. True or false?
True
False
Modernization theory, Slater argues, provided post-war society in the West, and especially in the United States, with a temporal and spatial identity. There would be a ‘modern’ now occupied by the West and in particular by the United States. In contrast, a traditional backward past would also be present. Slater argues thought that this would be identified with and located in the societies of the Third World. True or false?
True
False
Modernization theory, Slater observes, had an ‘aspirational face’ as it assumed that all other societies following the theory would modernize with the desire to disassociate themselves from United States. The theory, Slater argues, categorized the modern as negative while the Third World understood as traditional were considered to be superior. True or false?
True
False
Near the end of his chapter, Slater notes that Modernization theory had a crucial and often forgotten aspect. Namely, it represented the West with an erasure (expunging) of some of the most disturbing and disruptive aspects of the West’s internal structures and dispositions. Gone was any reference to the violence, corruption and disorder in the West. Gone was any reference to the racial social and political order. Gone was any reference to the gendered social and political order in the West. Instead, Slater notes, these were externalized and projected on to the non-Western other. In so doing, it allowed for technologies of control to be permissible in those Third World societies while at the same time validating a surface and narcissistic Western identity. True or False?
True
False
Krishna discusses the pyschology of colonialism, arguing that the colonial encounter had an impact on the psyche of both coloniser and colonized. Her argument is that colonialism was more damaging to the coloniser than to the colonized. True or False?
True
False
Krishna, following the post-colonial theorist Homi Bhabha, notes the ambivalence at the core of the colonial project. This ambivalence comes as a consequence of a survival strategy developed by the colonized that Krishna identifies as mimicry. Mimicry, Krishna notes, this strategy deployed by the colonized is full of ambivalence. This ambivalence occurs when the native’s excessive submissiveness and over-enthusiastic appreciation of the colonizer, in the course of this mimicry, could easily tip into and be perceived as mockery and parody of the colonizer. This would be potentially unsettling for the colonizer, as the roles of colonized and colonizer required each to know their role and to conform to that role. True or False?
True
False
In the section on hybridity, Krishna (again following the work of Homi Bhabba) argues that colonialism produces a separate space that is neither one or the other — neither native or colonizer. What Krishna suggests is that colonialism does not produce clones of the colonizer. Nor does it leave the native untouched by its impact. Instead, a hybrid space is produced that cannot be viewed as a synthesis of the ideas and beliefs of the colonizer and the native. A new cultural formation, for example, emerges with split-selves. True or False?
True
False
Sankaran Krishna argues that the history and impact of colonialism is the main reason for the contemporary divide between a (rich) First and (largely poor) Third World. True or False?
True
False
True
False
Modernization theory, Slater argues, provided post-war society in the West, and especially in the United States, with a temporal and spatial identity. There would be a ‘modern’ now occupied by the West and in particular by the United States. In contrast, a traditional backward past would also be present. Slater argues thought that this would be identified with and located in the societies of the Third World. True or false?
True
False
Modernization theory, Slater observes, had an ‘aspirational face’ as it assumed that all other societies following the theory would modernize with the desire to disassociate themselves from United States. The theory, Slater argues, categorized the modern as negative while the Third World understood as traditional were considered to be superior. True or false?
True
False
Near the end of his chapter, Slater notes that Modernization theory had a crucial and often forgotten aspect. Namely, it represented the West with an erasure (expunging) of some of the most disturbing and disruptive aspects of the West’s internal structures and dispositions. Gone was any reference to the violence, corruption and disorder in the West. Gone was any reference to the racial social and political order. Gone was any reference to the gendered social and political order in the West. Instead, Slater notes, these were externalized and projected on to the non-Western other. In so doing, it allowed for technologies of control to be permissible in those Third World societies while at the same time validating a surface and narcissistic Western identity. True or False?
True
False
Krishna discusses the pyschology of colonialism, arguing that the colonial encounter had an impact on the psyche of both coloniser and colonized. Her argument is that colonialism was more damaging to the coloniser than to the colonized. True or False?
True
False
Krishna, following the post-colonial theorist Homi Bhabha, notes the ambivalence at the core of the colonial project. This ambivalence comes as a consequence of a survival strategy developed by the colonized that Krishna identifies as mimicry. Mimicry, Krishna notes, this strategy deployed by the colonized is full of ambivalence. This ambivalence occurs when the native’s excessive submissiveness and over-enthusiastic appreciation of the colonizer, in the course of this mimicry, could easily tip into and be perceived as mockery and parody of the colonizer. This would be potentially unsettling for the colonizer, as the roles of colonized and colonizer required each to know their role and to conform to that role. True or False?
True
False
In the section on hybridity, Krishna (again following the work of Homi Bhabba) argues that colonialism produces a separate space that is neither one or the other — neither native or colonizer. What Krishna suggests is that colonialism does not produce clones of the colonizer. Nor does it leave the native untouched by its impact. Instead, a hybrid space is produced that cannot be viewed as a synthesis of the ideas and beliefs of the colonizer and the native. A new cultural formation, for example, emerges with split-selves. True or False?
True
False
Sankaran Krishna argues that the history and impact of colonialism is the main reason for the contemporary divide between a (rich) First and (largely poor) Third World. True or False?
True
False
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