with Homi K. Bhabha, a leading figure in contemporary cultural discourse, The concept of the third space is submitted as useful for analysing the enunciation. Homi Bhabha’s Third Space and African identity but as enunciation. . Homi Bhabha theorizes the Third Space of confusion and paradox, or liminality, within . The principal theoretical frame departs from Homi Bhabha’s () concepts of ‘ the third space of enunciation’ and ‘mocking mimicry’, which serve as a more.

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Third Space Theory – Wikipedia

The fight was nonetheless a mere routine issue for the English; the Zulu warriors were only equipped with standard ox-hide shields and stabbing spears and could not match the heavily armed English troops. Schueller, Malini Johar A culture-contact can thus never be reduced to a clash between totalities based on, for example, culture, race, ethnicity or religion, but is rather ot by a series of encounters between individuals and groups in different social circumstances.

It was unthinkable that a “native” army armed only with stabbing weapons could defeat the troops of a western power armed with modern rifles and artillery. He does, however, provide us with a few more substantial examples.

Third Space Theory

As an ennciation, we can turn to a historical case described by Gitta Sereny Here the microarchaeological perspective, outlined in the introduction, may be of help. Rather, the potential of the concept lies in discussing elements of the archaeological record as possible results from third space encounters.

As White puts it: There is a tendency of certain groups not necessarily subaltern ones to employ similar reasoning to score political points or revive an ‘original’ ethnicity based on more or less fictive ‘cultures’ of the past cf.

It rejoices in mongrelization and fears the absolutism of the Pure.


Bhabha’s framework provides us with ways of discussing social change in a more nuanced way than traditional models of acculturation and diffusion cf. The notion of the third space of enunciation provide us with a theoretical perspective that accepts hommi without slurring over or normalizing differential ideologies at stake; it also allows us to envisage social and material developments as enhanced by difference and misunderstanding.

There were, of course, formal diplomatic relations, like the referred council, but White maintains that the middle ground was foremost a result of face-to-face relations of daily encounters by differently situated Indian and French individuals. It is, however, evident that he views the local as interrelated to the larger surrounding world e. It is therefore important to examine his work in a detail in order to point out both weaknesses and possibilities for archaeological studies.

Despite the alterations in style and context, the sculptures are similar to the Greek originals, but yet signify something different cf.

But of course, lf can intentionally be employed as a subversive strategy in most unequal power relations. Feminist Scholarship and Colonial Discourses, Boundary 2 They merged them into something quite different from the Algonquian, Iroquoian, and French cultures that gave them birth White Whereas in European thinking, history and the past are the reference point for epistemology, in postcolonial thought space annihilates time.

An insect or animal can, for instance, camouflage itself by mimicking the background, eninciation imitate poisonous plants in order to avoid being eaten. Rather than emphasizing the opposition between First World and Third World nations, between colonizer and colonized, men and women, black and white, straight and gay, Bhabha would have it, we might more profitably focus on the faultlines themselves, on border situations and thire as the sites where identities are performed and contested.

Tag: third space of enunciation

This demands that we rethink our perspective on the identity of culture. It appears to be accepted in policy that neither social capital nor cultural capitalalone or together, are sufficient to overcome bbhabha exclusion. The third space extends the notion of the real and the virtual by suggesting a hybrid space that allows remote participants to engage in social relations with one another at a distance. Archaeology and the colonial encounter: Mimicry and reproduction always contain misreading, inabilities or adjustments, which in the long run may turn out to be in disadvantage to the colonial administration cf.


Cultural Diversity and Cultural Differences | Homi K. Bhabha

There can be little doubt that these three issues substantially will improve discussions on social encounters in prehistory, but most archaeologists have nonetheless been slow to employ postcolonial theory.

Mobile Homes and Transnational Homing”. Culture is thus something that is exercised, an effect of discriminatory practices and power relations between various individuals and groups rather than a network of institutions and ideologies.

This particular state of affairs was, however, very important for the development of the relations of the middle ground. Bhabha’s version of archaeology does, however, include a more nuanced notion of time than did Foucault e.

Here we may suspect that a number of different bhaba are at play, like for instance the ambivalence of slang, dialect, accent and insufficient understanding of the language in question. One example is the important role that Indian women played in keeping the relations going in the middle ground.

According to Obeyesekere, a more intricate and enunckation play of power was at work between different fractions of Hawaiians and Europeans. The previously referred examples of archaeological application of postcolonial theory are all from proto- historic periods and most of them depend quite heavily on written sources.