does postmodernism really describe contemporary caribbean politics?
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Postmodernism is a term describing a wide-ranging change in thinking beginning in the early 20th century. Although a difficult term to pin down, "postmodern" generally refers to the criticism of absolute truths or identities and "grand narratives." Perhaps the best way to think about postmodernism is to look at modernism, because postmodernism is generally characterized as either emerging from, or in reaction to it. Postmodernism has had large implications in philosophy, art, critical theory, architecture, literature, history, and culture. The adjective postmodern (in slang abbreviated to pomo) can refer to aspects of either postmodernism or postmodernity.\nContents\n[hide]\n\n    \n\n[edit]\n\nUses of the term\n[edit]\n\nHistorically\n\nThe term derives from postmodernity, which postmodern theorist Jean-François Lyotard understood to represent the culmination of the process of modernity and Enlightenment thought, towards an accelerating pace of cultural change, to a point where constant change has in fact become the status quo, leaving the notion of progress obsolete.\n\nAs with many other divisions, the use of the term is subject to the lumpers and splitters problem. There are those who use very small and exact definitions, and there are those who deny that there is a postmodernism at all distinct from the modern period, preferring instead to use terms such as "late modernism".\n\nPost-modernism is not counter-this or anti-that. The term does not apply to post-anything aside from following modern thought. Post-modernism is an ideology that cannot be placed into a specific category. Accordingly, post-modernism is a term more relevant to modernists.\n\nThe term post-modern can also be viewed as an intentional contradiction.\n[edit]\n\nFirst Usage\n\nIn an essay From Postmodernism to Postmodernity: the Local/Global Context, [1], Ihab Hassan points out a number of instances in which the term "postmodernism" was used before the term became popular:\n\n    \nPostmodernism was first identified as a theoretical discipline in the 1970s. For a thorough historical overview distinguishing the threads of development in different decades, cultural realms, and academic disciplines, see Hans Bertens' The Idea of the Postmodern: A History, (New York: Routledge, 1995).\n[edit]\n\nA general definition\n\nThe term postmodernism is also used in a broader pejorative sense to describe attitudes, sometimes part of the general culture, and sometimes specifically aimed at critical theories perceived as relativist, nihilist, counter-Enlightenment or antimodern, particularly in relationship to critiques of rationalism, universalism, foundationalism or science. It is also sometimes used to describe social changes which are held to be antithetical to traditional systems of philosophy, religion, and morality.\n\nThe role, proper usage, and meaning of postmodernism remain matters of intense debate and vary widely with context.\n[edit]\n\nThe development of postmodernism\n\n    Main article: The development of postmodernism\n\nPostmodernism is often used in a larger sense, meaning the entire trend of thought in the late 20th century, and the social and philosophical realities of that period. Writers such as John Ralston Saul among others have argued that postmodernism represents an accumulated disillusionment with the promises of the Enlightenment project and its progress of science, so central to modern thinking.\n\nThe existentialists like Nietzsche brought a new nihilism and atheism which influenced culture. Post-colonialism after WW2 contributed to the idea that one cannot have an objectively superior lifestyle or belief. This idea was taken further by the anti-foundationalist philosophers: Heidegger, then Ludwig Wittgenstein, then Derrida, who re-examined the fundamentals of knowledge. They argue that rationality was neither as sure nor as clear as modernists or rationalists assert. Even logic could be biase
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Your question is very naive and misguided. It ignores matters such as:\n1. the inherent resilience of national culture;\n2. the transient nature of mass-consumption, popular culture;\n3. the organic, evolving and adaptive nature of all cultures;\n4. the general disinterest of foreign tourists in a country's culture.\n\nWhilst tourist operations will adapt to their customers' needs, that hardly indicates a threat to the whole nation's culture. In Spanish tourist areas, popular with Britons, you'll see "English pubs", fish and chip shops and hamburger joints. Yet local culture is alive and well, even in Ibiza. If anything, a challenge is laid down, to those involved in cultural manifestations, to become more active and expand local participation.\n\nCulture is particularly exemplified in music. Over the years, and around the world, national music forms have been challenged by popular western musical trends e.g. twist, soul, disco, punk. Indeed some local music has incorporated elements of these other musical forms, as part of the craze. This is happening today with hip-hop; in Ghana, for example its typical highlife music has been adapted by some musicians to make "hip-life". However, all this is ephemeral, and the traditional styles continue.\n\nNo culture stays the same; it changes. Any culture that stagnates will die. Look at the country of your concern - Jamaica. See how music has developed: mento →Jamaican rhythm & blues →ska → rocksteady →reggae → dub → ragga/dancehall. Prior to 1930 Rastafarianism did not exist. Culture does not stand still.\n\nMost tourists have no interest in local culture. They go in search of sun, sand, sex and sangria. Basically they want their own local beach, but with sunshine and palm trees. In general they do not bother to learn a language, and their excursions are limited to the hotel complex and the nearby beach. Your whole argument is based on the premise that all tourists go to Jamaica to eat saltfish & ackee and talk in patois; whereas all Jamaicans are switching to cooking hamburgers and speaking ebonics. This is far from the truth in both respects. Any adaptations made in response to tourists' demands, and in tourist areas, can not be applied to the entire country, as an indication of cultural collapse. \n\nPlease take a step back and see the full picture.
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Beyond Bureaucracy:\nThe Development Agenda\nMaking it to the 21st Century\ndepends on the participation of everyone \nand the re-creation of our major institutions\nan Interview with David C. Korten, by Alan AtKisson\nOne of the articles in Making It Happen (IC#28)\nSpring 1991, Page 26\nCopyright (c)1991, 1996 by Context Institute | To order this issue ...\n\n\nIf your interest is in "making it happen" - participating in the transformation of our societies to a more humane and sustainable way of life - there is one book you simply must read: David Korten's Getting to the 21st Century: Voluntary Action and the Global Agenda. The distillation of nearly three decades of research and field experience, Korten's book is both tightly focused (on the primacy of non-governmental organizations and voluntary action in creating a better world) and expansive (his analysis weaves together such diverse elements as the environment, global economy, governance institutions, and the transformation of consciousness).\n\nBut while Korten's agenda is radical in the truest sense, his roots are decidedly mainstream - M.B.A. and Ph.D. from Stanford University Graduate School of Business; faculty positions at Harvard, the Asian Institute of Management, and other institutions; on staff at the Ford Foundation; and consultant to the US Agency for International Development [AID]. And his message - despite its challenge to the legitimacy of some of the world's most entrenched bureaucracies - is being heard.\n\nKorten is now Founder and President of the People-Centered Development Forum, "a voluntary organization ... to encourage and support the definition and pursuit of a people-centered development vision as a global citizens' movement." We are pleased to announce that he is also the newest contributing editor to IN CONTEXT. In this lengthy and wide-ranging interview, he traces the development of his thinking and sketches out the critical elements of an action agenda for getting to the 21st Century. His book is available from Kumarian Press, 630 Oakwood Ave., Suite 119, West Hartford, CT 06110 ($19.95 postpaid).\n\nAlan: Development has, in the West at least, been considered too big for anyone but government to tackle. But in your book, you argue persuasively that such thinking is inherently flawed - and that, in fact, it leads to disaster.\n\nDavid: Right. We have to think of development as a people's movement, not as a government-funded project. Development issues relate to values and relationships - which you cannot buy with government funding.\n\nThat's a trap we've gotten into - we think government can correct these things for us. But we cannot expect our "leaders" - in quotes - to provide the necessary leadership. What we see now demonstrated is quite the opposite - our current leadership is taking us very skillfully and powerfully in exactly the wrong direction with great intent.\n\nAlan: How did you come to these conclusions, and move from large institutional settings such as USAID to developing something like the People-Centered Development Forum? What was the evolutionary pathway?\n\nDavid: My start in the international development business was actually in business management and management education. The shift began when I was the academic director of INCAE, the Central American management institute. We were studying the family planning programs of El Salvador and Nicaragua, and one of the critical influences on my thinking was seeing how the structures of those systems thwarted any effort to both generate client demand and be responsive to it. The nature of bureaucratic organizations made such responsiveness impossible.\n\nSo, once back in the US, I began working with people from Third World management institutes and the heads of national family planning programs in a major effort to improve management in these programs. Some of us reached the conclusion that one of the important f
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You can't just lump the Caribbean together, you really need to be specific with which country your dealing with.  The laws in Anguilla are completely different from the laws of Aruba or Guadeloupe, or the Bahamas.  I know a little about certain countries but I need you to be more specific.
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Yes. Relativism is a dead end street and has only come about because of the need for individualism to be asserted as a concept in the light of free market democratic politics. I think it is nearing its end. Belief in an ultimate truth beats relativism every time. It drives people rather than making them lifeless workers in the capitalist society. I think the two coming to a head is what the whole war on terror is about.
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That question, presumably a first year college question in politics, is seriously flawed ... 'To what extent' implies a causual relationship and that would certainly be a contentious proposition. \n\nSecondly, what arrangements are you talking about, and what developments? It could be said, for arguments sake, that last month's elections is the only development in the last 20 years that could logically be ascribed the colonial era - after all, the Britons invented democracy and gave it away to its colonies. \n\nMuseveni being a dictator is a result of Museveni being a dictator and not colonial administration ...
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Hey the prime minister of Jamaica is Portia Simpson Miller, she the first women in Jamaican History to become a P.M. and you can trust me on this one because I'm a Jamaican.\n-jace
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yes, its a island in the caribbean
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ch4  \n... the formal descriptions of processes and policies developed in educational ... ( 1986) 'Adorno, Post-Structuralism and the Critique of Ideology' in New Left ...www.arasite.org/ch4.html \nwww.ed.psu.edu/acsde/deos/deosnews/deosnews4_4.asp  \n... Results College (Ntirukigwa, 1986). The Post-Independence Period With ... courses are only being offered in Educational Administration at the moment, it ...www.ed.psu.edu/acsde/deos/deosnews/deosnews4_4.
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Try out ;\nhttp://www.haitiantimes.com/press.htm\nWhat exactly do you want?\nIf the above is not sufficient please add more info.
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yes such as?? it is simply the study of political systems in relativity either with one another or versus some hypothetical.
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Wikipèdia says "The West Indies may be  * the Caribbean". So, yes.\nhttp://en.wikipedia.org/wiki/West_Indies\nBut I wouldn't know abot considering them for your project because Latin America is a zone where Spanish is spoken, and not in all the Caribbean is this language spoken. OTOH; there are different definitions for Latin America.\n\nTry here for your project:\n\nhttp://en.wikipedia.org/wiki/Latin_America\n\nPerhaps they didn't mean to say that Latin America was divided into "regions" but that you chose a "region" or a "zone".
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Sounds like W to me.  I've heard that he believes that the current generation is the last one before the apocolypse, so he doesn't need to worry about the future.  It would explain his policies on international affairs, the ecology, and the economy.
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Voodoo is a mix of ancient African mysticism and Christianity.  Santeria is what comes from the Caribbean.
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Our Mission\n"Working through the sharing of information, expertise and coordinating efforts to facilitate the provision of quality telecommunication services for regional, economic, social and cultural development for the Caribbean." \n\nPlease check this is correct... its from the link below X
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I do not know the answer to your question, BUT I have heard from several, ultrareliable sources that Trinidad, though mixed, is an outstanding example of harmonious race relations now, perhaps not excelled anywhere else in the world.\n\nYou should search on Yahoo for CIA FACT SHEET TRINIDAD and read more there.  Pretty sure there will be much relative to your Q.
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"Concerned with the trendy, technocratic, and at times sophistical character of contemporary education at all levels, both public and private, the authors of this collection seek to reinvigorate a Thomistic approach to education appropriate to the problems of our day. With its main inspiration taken from the work of Jacques Maritain, especially his 1943 Education at the Crossroads, the volume presents a trenchant critique of the "privacies" of contemporary education, with its emphasis upon the conventional and useful. At the same time, the essays present the outlines of the proper alternative, an education which helps students draw out from themselves the desire for truths which transcend the contingencies of culture and utility. Such an education seeks to guide students to "the common things" available to all human beings. \n\n\nThe essays uphold an account of man's intellectual and affective capacities which understands these capacities as naturally ordered to truth. The essays approach the task in different but complementary ways: in critiques of contemporary theories of education, in speculative accounts of knowledge and learning, in applications of theory to specific institutional settings, and in discussions of the political contexts governing modern education. In this rich variety of ways, the essays in The Common Things not only point the way back to the crossroads Maritain spoke of fifty years ago; they go on to indicate something of the landscape along the road not taken by contemporary education."