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Marxist praxis in the postcolonial world has suffered greatly from an ethnocentric epistemological bias. This paper will seek to underline why the present resurgence of radicalism in Latin America is based principally on a rejection of this orthodoxy.
Marxist praxis in the postcolonial world has suffered greatly from an ethnocentric epistemological bias. This paper will seek to underline why the present resurgence of radicalism in Latin America is based principally on a rejection of this orthodoxy.
Marxist praxis in the postcolonial world has suffered greatly from an ethnocentric epistemological bias. This paper will seek to underline why the present resurgence of radicalism in Latin America is based principally on a rejection of this orthodoxy.
AND CULTURE: MARXIST PRAXIS IN THE POSTCOLONIAL WORLD
Marxist praxis in the postcolonial world has suffered greatly from an ethnocentric epistemological bias. In other words, analyses of and hence political strategy in postcolonial countries has been heavily coloured by preconceived notions of linear 'development' in which 'pre-capitalist' economic regimes would be subsumed under capitalist regimes and thereby also usher in new cultural and political forms. While the problem of 'articulation of modes of production' has attempted to grapple with the fact that concrete postcolonial social formations have not evolved in the same way as the advanced capitalist countries, there has been no comparable attempt to consider cultural and political forms in the postcolonial countries. In most cases, cultural and political forms are understood to be derivative of explicit economic forms. This paper will seek to underline why the present resurgence of radicalism in Latin America is based principally on a rejection of this orthodoxy and suggests - with reference to examples from Pakistan - why similar innovations need to be undertaken in Asia and Africa.