Imagined communities: Reflections on the origin and spread of nationalism

萨义德以其独特的双重身份,对西方中心权力话语做了分析,通过对文学作品、演讲演说等文本的解读,将O rie n ta lis m——"东方学",做了三重释义:一门学科、一种思维方式和一种权力话语系统,对东方学权力话语做了系统的批判,同时将东方学放入空间维度对东方学文本做了细致的解读。

萨义德的“Orientalism”释义

Introduction - after the science question in feminism. Part 1 Science: feminism confronts the sciences how the women's movement benefits science - two views why \"physics\" is a bad model for physics. Part 2 Epistemology: what is feminist epistemology \"strong objectivity\" and socially situated knowledge feminist epistemology in and after the enlightenment. Part 3 \"Others\": \"...and race?\" - the science question in global feminism common histories, common destinies - science in the first and third worlds \"real science\" thinking from the perspective of lesbian lives reinventing ourselves as other Conclusion - what is a feminist science.

Whose Science? Whose Knowledge? Thinking from Women's Lives

From a world history perspective, the most noticeable trend in the history of the late 19th century was the domination of Europeans over Non­Europeans. This domination took many forms ranging from economic penetration to outright annexation. No area of the globe, however remote from Europe, was free of European merchants, adventurers, explorers or western missionaries. Was colonialism good for either the imperialist or the peoples of the globe who found themselves subjects of one empire or another? A few decades ago, the answer would have been a resounding no. Now, in the wake of the collapse of the Soviet Union, the more or less widespread discrediting of Marxist and Leninist analysis, and the end of the Cold War, political scientists and historians seem willing to take a more positive look at Nineteenth Century Imperialism. One noted current historian, Niall Ferguson has argued that the British Empire probably accomplished more positive good for the world than the last generation of historians, poisoned by Marxism, could or would concede. Ferguson has argued that the British Empire was a \" liberal \" empire that upheld international law, kept the seas open and free, and ultimately benefited everyone by ensuring the free flow of trade. In other words, Ferguson would find little reason to contradict the young Winston Churchill's assertion that the aim of British imperialism was to: give peace to warring tribes, to administer justice where all was violence, to strike the chains off the slave, to draw the richness from the soil, to place the earliest seeds of commerce and learning, to increase in whole peoples their capacities for pleasure and diminish their chances of pain. It should come as no surprise that Ferguson regards the United States current position in the world as the natural successor to the British Empire and that the greatest danger the U.S. represents is that the world will not get enough American Imperialism because U.S. leaders often have short attention spans and tend to pull back troops when intervention becomes unpopular. It will be very interesting to check back into the debate on Imperialism about ten years from now and see how Niall Ferguson's point of view has fared! The other great school of thought about Imperialism is, of course, Marxist. For example, Marxist historians like E.J. Hobsbawm argue that if we look at the l9th century as a great competition for the world's wealth and …

The New Imperialism

Culture and Imperialism

https://journals.sagepub.com/doi/pdf/10.1177/1350508411398996

Deepening, broadening and re-asserting a postcolonial interrogative space in organization studies

Through a review of two bodies of critical literature, within management studies and development studies respectively, the implications of a critical perspective for our understanding of non-governmental organizations (NGOs) is presented.

Against NGOs? A Critical Perspective on Nongovernmental Action

How did historically marginalized groups learn to become professional managers? This paper studies the identity work of a manager in a colonial work setting, focusing specifically on the aspirational quality of professional identity, and on the forms of subordination enmeshed in organizational work, through a close reading of an autobiography. Beyond Punjab describes the career of Prakash Tandon in the multinational Lever Brothers India. He eventually became its first Indian Chief Executive and a respected public figure. Studies of such colonial work settings can seem indebted to existing research within postcolonial studies in management. But I argue that the dominant attention of postcolonial studies in management has not been on identity work and practices, but the historical enduring force of representations. Therefore this paper offers a complementary engagement, developing Bourdieu’s concept of the habitus for a fuller understanding of how managerial identity was constituted in colonial work setting...

Could a Subaltern Manage? Identity Work and Habitus in a Colonial Workplace

This paper examines the early transfer of management knowledge to India, with particular attention to the relationship between the institutional context and the content of management knowledge. It identifies a shift in the relationship with foreign management knowledge, from mimicry to revival, from adopting U.S. models to identifying uniquely Indian equivalents. The initial transfer process encouraged researchers to eventually identify a body of management knowledge recognizably "Indian." The argument is that rather than treating Indian management knowledge as a fixed essence, it should be seen as an active construction, the effect of the initial transfer process and the consequent creation of elite institutions and an academic class.

Mimicry and Revival: The Transfer and Transformation of Management Knowledge to India, 1959-1990

The project of identifying voices from the South, and transforming the discipline of organization studies through such engagement, raises important questions of how to assess and categorize disciplinary knowledge adequately for such a purpose. This article discusses two quests for authenticity in the context of Indian management studies, based in claims of epistemic relevance and performative efficacy. In both instances there appears a conscious effort to hear voices of the south. But is it sufficient to adequately re-order management knowledge to the demands of a locale, to make it more authentic?

https://journals.sagepub.com/doi/pdf/10.1177/1350508411429398

Nidhi Srinivas

Papers

Deepening, broadening and re-asserting a postcolonial interrogative space in organization studies

Against NGOs? A Critical Perspective on Nongovernmental Action

Could a Subaltern Manage? Identity Work and Habitus in a Colonial Workplace

Mimicry and Revival: The Transfer and Transformation of Management Knowledge to India, 1959-1990

Epistemic and performative quests for authentic management in India