✪✪✪ Western Eurocentric Culture

Tuesday, June 22, 2021 12:56:39 AM

Western Eurocentric Culture

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Problems With Western Civilization - Dr. Rebecca Futo Kennedy

However, not every futuristic setting that contains Black people constitutes a work of Afrofuturism. Central to the movement is its commentary on the place of Black people and Blackness in the future. In order to understand that, we must confront the dominant narratives we are told about the past, present, and future of Africa and Blackness. Mainstream media, common knowledge, and even formal education paints pictures of Africa and Blackness in the real world that are similar to the dystopian fiction that is currently gripping consumers of pop culture or disaster tourism. In some senses, within mass media, Africa constitutes a site of absolute dystopia, with various sides debating the cause.

Hopeful visions of the future become a prominent thematic element within Afrofuturism, which distinguishes it from other narratives about the future. Utopic visions of Afrodiasporic societies are common within Afrofuturist literature. While Wakanda is now perhaps the most famous, The Darkside Trilogy tells the story of a hyper-advanced race of Black people who live on the dark side of the Moon, having escaped the Atlantic Slave Trade. The utopian societies in these instances represent a home divorced from the reality of racism that either exists amongst the stars or within the heart of Africa. The Afrodiaspora serving as a focal point for works of Afrofuturism results several themes become important, alienation and displacement being chief among them.

Afrofuturism acts as a direct challenge to that narrative, actively weaving counter histories and futures. The historical and social conditions of the time seem to indicate the choice to adopt an aesthetic more explicitly identifiable as science ficiton was made consciously in reaction to the burgeoning Space Age, and served as a demand that Blacks be included in it and challenging the notion that Blackness is antithetical to progress. However, this use of science fiction as a vehicle for conversations on racial dynamics and history is far from novel.

Despite this, race is both conspicuously absent and omnipresent in mainstream narratives about the future. Arguably, this implicit narrative contributes to the framing of racism as an individual moral and intellectual failure, one that is antithetical to progress within Western society, as opposed to a key component and often engine for progress. It is almost taken as a given that as society advances, technologically, racism will naturally become outmoded. Alternatively, while sometimes this is merely coding, commentaries on race relations, colonialism, oppression, and associated themes form the crux of many prominent science fiction works, with works in the genre breaking down many doors. Collin finds a parallel between the reaction to these new Western findings and that of the fossil evidence showing horses were always in the Americas.

Why are they making us as having been from somewhere else? Number two is that Europeans are still credited for bringing the horses and introducing them to Native people. What does that mean? Collin currently takes care of over horses she claims to be descendants of the ancient horse of the Americas. Some have manes that grow down to the ground.

Some have stripes on their legs. Some have spots all over. Some are much smaller than most horses. Some have curly hair. Her hope is to find more caretakers for these horses and create a movement of Indigenous horse culture revitalization. Currently, they are being run down and mass slaughtered if they are in the way of certain commercial projects. Nobody can be healthy when you run them that hard and make no place for them.

All of our content is free. There are no subscriptions or costs. The Press Pool. About Us. Indonesian culture believes a bissu who presents as outwardly male exists internally as a female, and vice versa. Since Indonesians view bissu as conductors of spirits, the bissu often lead ceremonies or provide blessings. Individuals in Pakistan who identify as Khawaja Sira occupy a complex place in society - they simultaneously receive praise as being "gifted by god" but also face intense discrimination. Khawaja Sira individuals are usually rejected by their families, but form their own family trees through their system of gurus and apprentices.

Although Pakistan has been slow to embrace the modern transgender movement, their traditional Khawaja Sira gender identity remains an ancient custom; their religious devotion led the Hindu deity Ram to declare the Khawaja Sira the final rulers of the human race. Oman remained isolated from the world until the s, and because of this solitude the country formed a slightly different view of sexuality than its neighbors. They recognize a third gender known as Xanith, which refers to a man who behaves like a woman and plays the passive role in homosexual relationships. Because of this behavior, Xaniths are subject to the same laws of society that apply to women. They are not allowed to cross dress , but they dress in a similar fashion as women and frequently operate as sex workers.

One of the oldest known examples of a third gender come from Egypt. Pottery shards from between and BCE depict three distinct genders - male, female, and sekhet , which was neither male nor female. The drawings of the male and female characters both include anatomically correct privates, but the sekhet drawing appears to be a man with no member. The hijras of southeast Asia belong a long and colorful history, with deep cultural ties in India. The group, which encompasses many forms of homosexual and transgender individuals, experienced ups and downs in status over the years.

In the Hindu religion, the deity Shiva's bonding with his wife Parvati to form the being Ardhanari shows an ancient depiction of a hijra idol. While once held in high esteem, the hijra lost much of their status when British colonizers criminalized the hijra way of life. However, in modern times, they have become somewhat celebrated once again, and just recently received official recognition as a third gender in India. The meaning of the word "ergi" changed many times over the decades, but it originally referred to Siberian shamans who embraced a different type of sexuality. The medicine men of the Chukchi, Koryak, and Kamchadal tribes were seen as spirit workers, with the spirits offering them guidance as they flowed between their gender roles.

They typically assumed female roles at home, some later in life, and often wore women's clothing. Among the indigenous tribes of North America, there exists a unique view of sexuality. The term " two-spirits " covers a wide group of people, and remains loosely accepted as a blanket term across a collection of over tribes. If a young boy showed interest in traditionally female roles, tribes performed different rituals and celebrations to determine if the child possessed the two-spirits. In almost all of the cultures, two-spirits received much reverence until the colonialization of America by European settlers.

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