By Carolyn Martin Shaw
Publication by means of Shaw, Carolyn Martin
Read or Download Colonial Inscriptions: Race, Sex, and Class in Kenya PDF
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Additional resources for Colonial Inscriptions: Race, Sex, and Class in Kenya
Colonial encounters with distant others brought about changes in the social practices of local groups in the Third World and 23 Introduction the metropole; new nations brought about others, and continuing neocolonial/ capitalist relations even more. The approach to social theory that I use takes into account time, place, and interconnection of local groups in the partial societies that make up world systems. Social Analysis: A Synthesis From this discussion of social and cultural theory, I have come up with five guidelines for social analysis that I have tried to use in this study of colonialism and culture in Kenya.
In both these examples of oral tradition, male democracy is opposed to women's rule or tyranny; thus, while justifying the The Production of Women "democratic" organization of male councils, they commend the containment of potentially uncontrollable female power. Another folktale, which explains why women do not own such prestigious items as cattle, also speaks of women's cruelty and arrogance. Kenyatta relates that when he asked why his mother did not own cattle, he was told that women once owned cattle, but mistreated them.
Power must have something to rule over; it creates its own dominion, does not simply impose itself on what is there. Power is manifest in dispositions, tactics, techniques, and functions; it is the outcome of practices that define the dominant and dominated—an outcome related to both the exertion of power and resistance to it. Power must be understood through localized, specific "whats and hows," mechanisms and modalities. Localized and specific mechanisms and modalities, however, affect the entire social/economic/political system.