On the trail of social relations in the colonial Sahara: a postcolonial reading

Mujica, Josefina Domínguez; Mediero, Beatriz Andreu; Kroudo, Nadia

doi:10.1080/14649365.2017.1304567

Cited by 4 publications

(2 citation statements)

References 22 publications

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“…Al margen de las principales poblaciones mencionadas, en el interior estaban los puestos, que eran poblados muy pequeños, situados en lugares estratégicos por ser cruces de caminos o lugares cercanos a pozos de agua o a fronteras. Así, mientras que las descolonizaciones se iban sucediendo en el resto de países africanos, en el Sáhara Español surgió una convivencia singular con el desarrollo de una sociedad que dio lugar a un tipo específico de relaciones coloniales (Domínguez-Mujica, Andreu-Mediero, y Kroudo, 2017).…”

Section: El Entorno Socioeducativo Y Escolar En El Sáhara Españolunclassified

Educación, escuelas y enseñanza-aprendizaje de la historia en el Sáhara Español

Mediero¹,

Kroudo²

2020

HSE

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This work analyzes the educational action that Spain carried out in the Spanish Sahara during the Francoism: how it was, what it responded to and what social consequences it had. To carry out this analysis, a qualitative research methodology, in which both documentary and oral sources are present, has been used. In summary, we can conclude that in the colonial society that arose from 1939 to 1975, but fundamentally during Developmentalism, the implementation of the Spanish educational system, with its didactics and its teaching-learning of history, served to promote the permanence of Spain in the Spanish Sahara, through the development of social thought, also leaving indelible traces in the Saharan cultural identity.

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Section: El Entorno Socioeducativo Y Escolar En El Sáhara Españolunclassified

Educación, escuelas y enseñanza-aprendizaje de la historia en el Sáhara Español

Mediero¹,

Kroudo²

2020

HSE

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“…For Harris and Nowicki (2018: 388) this involves an orientation to how ‘constructions and experiences of the everyday’ are mediated through a series of ‘collective affects and imaginaries’. As with much cultural geography today, their starting point is the composition and mediation of felt experience (see, for other examples, recent social and cultural geography work on the geographies of religion and belief (Pile et al, 2017), mobilities (Bissell, 2018; Gorman-Murray, 2009), death and dying (Maddrell, 2016), austerity (Raynor, 2016; Hitchen, 2018), and colonialism (Domínguez-Mujica et al, 2018)).…”

Section: Culture As ‘Mediated Experience’mentioning

confidence: 99%

Cultural geography III: The concept of ‘culture’

Anderson

2019

Progress in Human Geography

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2020) 'Cultural geography III : the concept of culture.', Progress in human geography., 44 (3). pp. 608-617.The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that:• a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders.Please consult the full DRO policy for further details.In my third report I argue that three versions of the concept of culture coexist in cultural geography in the wake of an interest in life and living: culture as assembled effect, culture as mediated experience, and culture as forms-of-life. All three break with one of the versions of culture in the 'new' cultural geography -culture as 'signifying system'whilst retaining its focus on mediation. By expanding what counts as 'life' and the forms relations take, each version reworks a second concept of culture present in the 'new cultural geography' -culture as 'whole way of life'. Cultural Geography 3: The Concept of Culture"A concept exists only as long as it maintains an element that has not been conceived yet, which is still unattained and is perhaps unattainable, which is summoned by a question and which itself summons new questions".(Adi Ophir, 2005, np, emphasis in original)Culture as a concept is absent from contemporary human geography. In the wake of the cultural turn and the associated 'culturalisation' of multiple fields of inquiry, an interest in culture and its geographies has, for a long while now, been everywhere in human geography. And in the midst of the emergence of the geohumanities, nonrepresentational theories, and continued concern with the politics of difference, cultural geography has recently been animated by an enlivening proliferation of new problematics, concepts, methods, and modes of inquiry (as summarised in my previous reports Anderson 2017; 2018). Despite or perhaps because of this, and as has been noted in passing elsewhere (Bartolini, Raghuram, Revill 2017; Wylie 2010), culture as a concept has been subject to little explicit reflection in geography over the past 20 years.The last sustained engagement concerned the ontological status of the term, in the midst of emerging criticisms of some trajectories within the 'new' cultural geography (see Mitchell 1995). Since then, mostly silence; apart from occasional hints that existing concepts of culture might be being unsettled and new ones emerging (e.g. Duncan and Duncan 2004; Domosh 2014; for an exception see Rose (2010;).This situation is unsurprising. A series of partially connected trajectories have left cultural geography with an ambivalent, strained, relation to culture as a concept, even as culture continues to function as a placeholder term that enables the various tendencies within cultural geograp...

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