African Diaspora as to Clarke and Thomas - Term Paper Example

Ways in black otherness has influenced the experiences of the African Diaspora according to the readings in Clarke and Thomas’s text. The issues of artificial or natural dualism experienced by the black otherness are the same to those which theorists and plaque activists faced during the historical battling with racism. Prehistoric racism works by people thinking that non-western ethnicity and customs are concrete, hence`` closer to nature”. If cultural identities are basically classified by difference then the approach of stranger sets new set of laws and uncertainty into the equation. There has been opposition towards racism which has been fought by through two strategies; difference and sameness (Clarke and Thomas, 2006, p. 32). There are several critics who are associated with the analysis of connections between black otherness and African Diaspora. African Diaspora should not only be limited on epistemological perspective. Besides, analysis which are socially grounded on basis of science have presented a type of `` realpolitik” method to the social construction of `` Black otherness”, though in this case the social approach uses science which relies on control and computation systems. Under this approach any kind of subaltern identity whether; female or male, non-white, or working class appeared just like a powerless victim who was endangered by the imposition of artifice. The main aim of this term paper on discussing the factors that influenced black otherness to have bad experience as African Diasporas is not only an attempt to overlook all the tragedies Africans underwent through but instead to underscore the complex aspects of history, hence, there high possibilities of reconfigurations and resistance (Clarke and Thomas, 2006, p. 71). By undergoing all the issues of social constructions and epistemological structures of science, this term paper will mainly suggest origins of `` Black otherness” theory in the African culture. Black individuals have conferred the rise of `` Black otherness” in west and concludes that these narrations or histories which Africans lived to face experience of the African Diaspora’s. Information and representation in cybernetics This theory of cybernetic is formulated under two dimensions. The first one is the physical representation of information and the second one is information structure. The major trait of information structure is that it is so complicated in computation while on the other hand the main feature of information representation is that there is difference between analog and digital. It was like a real revelation for African Diasporas because it seemed cybernation was taking visual world to old tribal world of corporate awareness and integral patterns (Clarke and Thomas, 2006, p. 55). For African-Americans this indicated that they could enforce some racism using this ethical claim but by identifying African Diasporas as innocent natives who were unconscious in the lost past. Therefore, the culture of Africans was dismissed on the basis of rhythm and movement and use of sculptures as their means of representation due to modern claims like Africa was a culture which was not presentable and was not a real culture. In 1970s there were so many critics being spread about epistemological realism. Additionally, the African culture was split between those African Diasporas who moved to postmodern trope against those Africans who retained their modernist trope of a true identity of an African individual. African cultures indeed paved a developed system that represented the analog and they were capable of complexities of recursions. It is also believed that there some indications that this analog technology have been in change with the cybernetic perceptions in west (Clarke and Thomas, 2006, p. 45). Africans in the origins of cybernetics Employment of analog form of representation in use of African culture is so important in situations where there is flow of recursive information. For example, in case of African architecture recursive scaling will be called fractal geometry. Moreover to representation of spatial analog, many societies in Africa have developed approaches for representation in the analog by use of time-varying systems which may include transformation of frequency or phase-domain representation. For instance, ``We see animist flow of energy, drawn by a Bambara seer for the author, visualized as a sort wave emanating from a sacrificial egg. The dashed lines inside the figure are a digital code symbolizing good fortune. Undulatory schemes in Egyptian art (Badawy, 1959) show an understanding of motion as a rhythmic time series, and the transformation of time-series to a frequency-domain representation can be seen in African conceptualizations of circular time. The extreme in African time-series analysis is he search for patterns in the Nile floods. The most recent data set, taken once a year for 15 centuries became the basis for the work of H.E. Hunt mentioned previously. A British civil servant, Hurst spent 62 years in Egypt, and finally deduced a scaling law, based on this time-series, which Mandelbrot used to bring Cantors abstract set theory into empirical practice.”Fourier transform was the main frequency analysis which was used in by modern cybernetics. In real sense we literally understand who we are, and if we do, we have cultured to live in live in ambiguity. In one way or the other, when people try to understand and analyze cultural identity, we face a dark cloud full of so many questions of general identity. This is just because it mainly focuses on negative connotations and differences that are developed from these perceptions. Generally they are based on hatred, cultural and social exclusion and racism (Clarke and Thomas, 2006, p. 65). When one defines who you are or who you don’t want to be; it creates a denigration of the person and give an idea of who we are. A use of `` social constructionist method” is as helpful to us as it indicates and shows the common identities in cultures is made in relation to cultures and norms. Though, it does not cover or explain about those people who are powerful or those groups which makes have a strong attachment to them and the way they live. Some psychoanalytic means and perceptions give us a great chance to purchase our freedom from colonial identity and create effective dimensions of racism but the reality is that we should learn on how to live with ambiguity. Cultural identity is not determined by just being but what someone becomes. Cultural identity acts as a contingent and a fluid to cultural and historical situations. We also do our activities like speaking and writing from a specific place and a specific time, so different from culture and history which are specific. What we only say we only get it from context which is positioned. An individual may have multiple identities to get a choice from any given context; we may say that our identities are chosen from a specific time because of political reasons like in the situation of the asylum seeker debate where whites and British people ethnics comes to forefront. There is a psychodynamic procedure at work places which have effective and emotive forces of playing older ideas within the nationhood, home and community. This will also be intervened by gender and class differences. By use of power, people should appreciate because many people are in privileged situations of being in a position to choose their identities. Lastly we have to be serious in construction of perceptions of human emotions and imaginations. We should receive them as concrete even if they hurt our feelings. The way in which individuals think of the world to be and how do they exist in this world should be the centre in constructing a personal identity. It will not matter if beliefs are facts or fictions because the imagination of human beings is the centre of constructing identity and we should take it as real and concrete in order to live in this world (Clarke and Thomas, 2006, p.115). WORK CITED Clarke, Kamari M. and Deborah A. Thomas (eds.) Globalization and Race: Transformations in the Cultural Production of Blackness. 2006. Durham: Duke University Press. Read More