The Colonies of Culture:The Postcolonial Self in Latin America and Afri

The Colonies of Culture:The Postcolonial Self in Latin America and Africa The colony is not only a possibility in the geographical; it is a mental dominance that can imperialize the entire self. Entire continents have be domineered, resources completely dried, and at colonialism’s usual worst, the mental devastation of the indigenous culture has left a people hollow. Indigenous culture is no longer that. In the globalized world, no culture is autonomous; culture cannot breathe without new ideas and new perspectives, perspectives that have traditionally come from the people who have lived within the culture. But, the imposition of dominant cultures has certainly benefited from culture’s own vulnerability, as global similarities now exist throughout most different, yet not separate cultures. Postcolonialism is imperialism with a mask on, nothing less. As Franz Fanon puts it â€Å"that imperialism which today is fighting against a s true liberation of mankind leaves in its wake here and there tinctures of decay which we must search out and mercilessly expel from our land and our spirits.† Postcolonial power is a hidden monster, it still do this day dominates the economies and pyschologies of Latin America and Africa. This has led to violence, both guerilla and dictator violence, and this violence is an unforgettable part of the past of African and Latin American culture. Culture and the self exist symbiotically, one cannot exist without the other. Culture is the all encompassing social-structure of a given society. It is the child of people, a child that grows to adulthood quickly, and begins to control its parents molding of itself, it encompasses those who create it. Culture is fluid. Violence is an essential part o... ... has been labeled â€Å"terroristic†, yet this was completely overshadowed by the colonial government and vigilantes killing over 11,000 suspected rebels. The Mau Mau movement and the heavyhanded response helped to bring an end to British rule, but when Kenya was granted independence, Mau Mau had nothing to do with it. The poor people of Kenya were terrified as the government responded to the Mau Mau movement, the armed forces didn’t know where to attack, so they used terrorist tactics in response, murdering whoever they could find, destroying entire villages, in order to stop the Mau Mau. These culture of violence created a self in fear, a self that has been trained that it is under attack. The self of the indigenous person has been enslaved, labored, tortured and murdered, all due to the violent power colonialism and postcolonialism spread throughout the world.

Irish Culture

Struggles between different national, cultural, and religious identities became known as â€Å"trouble times† in Northern Ireland. The fighting began as far back as 1921, and did not reach an agreement, called the Good Friday Agreement until May 22, 1998. The Protestant’s considers them self British and supports the United Kingdom, or Unionist. While the Catholics, which are in the minority only by 44%, considers thierself to be Irish. The Catholics want a united Ireland and most are nationalist. â€Å"The latest version of â€Å"the troubles† in Northern Ireland was sparked in late 1968, when a civil rights movement was launched mostly by Catholics, who had long faced discrimination in areas such as electoral rights, housing, and employment. This civil rights movement was met with violence by extreme unionists and the police, which in turn prompted armed action by nationalists and republicans. Increasing chaos and escalating violence led the UK government to deploy the British Army on the streets of Northern Ireland in 1969 and to impose direct rule from London in 1972. † (Archick, 2013) Trying to come to a resolution in Northern Ireland the government signed the peace treaty known as the Good Friday Agreement, it transfer the power from London to Belfast where the two parties, Northern Ireland Assembly and Executive Committee, or the Nationalist and Unionist would share power. Reference Archick, K. (2013). Northern Ireland: The peace process. Retrieved from http://www.fas.org/sgp/crs/row/RS21333.pdf BBC News. Northern Ireland: The peace process. Retrieved from BBC News. (2006, January 27). Retrieved from http://news.bbc.co.uk/2/hi/uk_news/northern_ireland/4072261.stm Irish Culture Struggles between different national, cultural, and religious identities became known as â€Å"trouble times† in Northern Ireland. The fighting began as far back as 1921, and did not reach an agreement, called the Good Friday Agreement until May 22, 1998. The Protestant’s considers them self British and supports the United Kingdom, or Unionist. While the Catholics, which are in the minority only by 44%, considers thierself to be Irish. The Catholics want a united Ireland and most are nationalist. â€Å"The latest version of â€Å"the troubles† in Northern Ireland was sparked in late 1968, when a civil rights movement was launched mostly by Catholics, who had long faced discrimination in areas such as electoral rights, housing, and employment. This civil rights movement was met with violence by extreme unionists and the police, which in turn prompted armed action by nationalists and republicans. Increasing chaos and escalating violence led the UK government to deploy the British Army on the streets of Northern Ireland in 1969 and to impose direct rule from London in 1972. † (Archick, 2013) Trying to come to a resolution in Northern Ireland the government signed the peace treaty known as the Good Friday Agreement, it transfer the power from London to Belfast where the two parties, Northern Ireland Assembly and Executive Committee, or the Nationalist and Unionist would share power. Reference Archick, K. (2013). Northern Ireland: The peace process. Retrieved from http://www.fas.org/sgp/crs/row/RS21333.pdf BBC News. Northern Ireland: The peace process. Retrieved from BBC News. (2006, January 27). Retrieved from http://news.bbc.co.uk/2/hi/uk_news/northern_ireland/4072261.stm

Nelson Mandelas Leadership Style and Philosophy of Life

Richard Stengel assisted Nelson Mandela with his autobiography, Long Walk to Freedom (1993) and produced a documentary about his life three years later. They also collaborated on Mandelas Way (2010) which offers fifteen lessons on his leadership style, philosophy of life and lessons he learned during this twenty-seven years in prison. Mandela is a genuinely modest and humane man whose entire life was given over to the cause of social justice, the emancipation of the black majority in South Africa and the abolition of the apartheid regime. In prison, he learned the lessons of patience, self-discipline, respect and understanding for his opponents and consensus-building that served him well when he became the first democratically-elected president of South Africa in 1994. He also learned when to quit, which is why he served only one term, unlike other African nationalist leaders who became dictators. Among the challenges he faced over the years were the great difficulties in leading a d emocratic transition in a country that had always had minority rule, convincing his own followers in the African National Congress (ANC) to give up the violent struggle, and dealing with the major social and economic problems left over from the apartheid regime. He also faced tribal violence from the Inkatha Zulu Party, encouraged and supported by white Nationalists and the secret police, and the fact that most blacks lacked adequate health care, housing and education. Few leaders of anyShow MoreRelatedPhilosophy Of Servant Leadership1475 Words   |  6 PagesServant leadership is a particular leadership style that focuses on serving others and putting other peoples need before theirs. 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