Fourth world nations are obviously conscious reflections of the unfinished history which continues to assert the spirit of self-determinism of the millions of the displaced ones who constantly engage themselves in a struggle for justice and freedom in order to gain such a degree of sovereignty over their own national homeland for restoring their right to dignity and self-respect . These nations are conveniently called ‘internationally unrecognized’ nations. The term ‘fourth world’ which came into being in 1974 with the publication of George Manuel’s The Fourth World: An Indian Reality tends to accommodate all sorts of indigenous peoples descended from a country’s aboriginal population and who are today completely or partly deprived of the their right to own territories and its riches. The struggles taken up by such peoples who are aboriginal and indigenous for the sake of restoration of their rights predominantly occupy the center stage of discussion in Fourth world literatures.
Of the themes which dominate the representative writings of the forth world literatures include the theme of resistance, rebellion, opposition, assertion, challenge, sacrifice, suffering and displacement. All these general ideas are interconnected with the common concept of ‘freedom’ and an aspiration for which is truly a driving force for the indigenous people. In this paper an attempt has been made to look into the theme of resistance and how it contributes to the development of the spirit of self-determinism as it is reflected and re-presented in the Fourth World literatures with special reference to dalits’ writings in India in order to appreciate and advance the common cause of freedom in the larger interest of Humanity.
The representa...
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...social and cultural challenges inspires and encourages the suffering Humanity to have pride in the past, purpose in the present and hope in future.
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The second pillar Genocide/Colonialism suggests indigenous peoples must always be disappearing to allow non-indigenous peoples rightful c...
First I will define the definition of terms used in this paper. When I use the word Aboriginal, I understand this as a label given from the colonizers/ Europeans to identify Indigenous peoples. Canadian legislation defines Indigenous peoples as Aboriginal, I understand this as indifferent from the dominant ideology, therefore, the colonizers named Indigenous peoples as Aboriginal. According to teachings I have been exposed to it’s a legal term and it’s associated with discrimination and oppression. However, audiences I have written for prefer the use of Aboriginal. More premise to this reference is Aboriginal, Indigenous, First Nations, Indian and Native are used interchangeable, but it should be noted these names do represent distinct differences. Furthermore, I will use Indigenous to represent an empowering way to reference a unique general culture in Canada. Under the title of Indigenous peoples in Canada, for me represents: First Nations people, Metis people and Inuit peoples. These are the two titles I will use when I reference Indigenous people from an empowering perspective and Aboriginal from a colonizer perspective.
Roger Townshend makes a number of points that support the idea of Native sovereignty. He identifies that the very perception of sovereignty in regard to Aboriginals in Canada has changed. In the initial contact by early European settlers, Aboriginals were treated as “…allies or as enemies, but in any event, as nations to be treated as equals with European States,” (Townshend 37). Through ti...
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Third world countries have an immense of number of issues arising, especially regarding the environment. The country of India is a perfect example used by Garrett Hardin in “Life Boat Ethics.” In one of Hardin’s excerpts, Overloading the Environment, he explains the problems happening when the population is growing too big for the environments carrying capacity. The carrying capacity is the maximum population size that an environment can sustain to its
Mahasweta Devi, always writes for deprived section of people. She is a loving daughter, a clerk, a lecturer, a journalist, an editor, a novelist, a dramatist and above all an ardent social activist. Her stories bring to the surface not only the misery of the completely ignored tribal people, but also articulate the oppression of w...
Kalter, C., ‘A Shared Space of Imagination, Communication, and Action: Perspectives on the History of the “Third World”’, in S. Christiansen and Z. A. Scarlett (eds), The Third World in the Global 1960. New York: Berghahn Books, 2013, p. 24.