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Towards a Transcultural Future: Literature and Human Rights in a ‘Post’-Colonial World最新文献

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Eco-Criticism in a (Post-)Colonial Context (后)殖民语境下的生态批评
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引用次数: 3
Between Rites and Rights: Excision on Trial in African Women’s Texts and Human Contexts 在仪式与权利之间:非洲女性文本与人文语境中的审判
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引用次数: 0
Raven Understood 乌鸦的理解
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引用次数: 1
Literature and Human Rights 文学与人权
I. Ward
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引用次数: 0
Residential Schools and Native Canadian Writers 寄宿学校和加拿大本土作家
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引用次数: 0
The Fela Sermon (for Thomas Brückner) Fela布道(为Thomas br<s:1> ckner)
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引用次数: 0
Letter from Dr Hastings Banda 黑斯廷斯·班达博士的信
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引用次数: 0
Testing Our Limits 测试我们的极限
M. Tempel
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引用次数: 3
For a Nomad called Thief 为了一个叫"贼"的流浪者
G. Devy
The story of the denotified and nomadic tribes goes back to the early years of colonial rule. In those times, whoever opposed British colonial expansion was perceived as a potential criminal. Particularly, if any attempts were made to oppose the government by the use of arms, the charge of criminality was a certainty. Many of the wandering minstrels, fakirs, petty traders, rustic transporters and disbanded groups of soldiers were included by the British in their list of criminal groups. During the first half of the 19th century, the tribes in the North West Frontier had been declared 'criminal tribes.' This category became increasingly open-ended, and by 1871 the British had prepared an official list of Criminal Tribes. An act to regulate criminal tribes was passed in that year. For instance, the Bhils who had fought the British rule in Khandesh on the banks of the Narmada and were convicted
去污化和游牧部落的故事可以追溯到殖民统治的早期。在那个时代,任何反对英国殖民扩张的人都被视为潜在的罪犯。特别是,如果有人企图使用武器反对政府,就一定会受到犯罪指控。许多流浪的吟游诗人、苦行僧、小商贩、乡村搬运工和解散的士兵团体都被英国人列入了犯罪集团的名单。在19世纪上半叶,西北边境的部落被宣布为“犯罪部落”。这个类别变得越来越开放,到1871年,英国已经准备了一份官方的犯罪部落名单。那一年通过了一项管制犯罪部落的法案。例如,在纳尔马达河畔与英国统治的坎德什邦的比尔人被定罪
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引用次数: 6
期刊
Towards a Transcultural Future: Literature and Human Rights in a ‘Post’-Colonial World
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