creolize

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Words related to creolize

develop into a creole

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To analyse the term 'creolisation', my thesis investigates whether Kumina is a determined whole continuity of an African cultural expression or a 'creolised' cultural tradition consisting of European influences.
This imitation of language used among dominant planter society, was achieved through the use of a non-menacing 'creolised' form of the English language.
Fanon articulated that minute privilege was afforded to the 'creolised' enslaved African, to divide 'African-ness'.
I focus particularly on how the influence of intimate friendships forged with Aboriginal children and their families in the critical years of her early childhood informed an alternative, 'creolised' sense of personhood, and an evolving commitment towards an indigenised framework of relationality.
Indeed, what some might perceive as 'settler' cultural spaces and social formations were in fact creolised, existing differently in each world.
It affords insight into ways in which creolised spaces transmitted through gendered spaces of intimacy, friendship and the familial carry new possibilities for cross-cultural engagement and anti-colonialist change in the present.
The particular way in which elements are manipulated can be regarded as utilising a new creolised art language.
This tale is recorded in a creolised visual language (the vase form being Western) in a series called The Hedgehog Vases (1992), each about 40 cm high.
In conclusion, Mthombeni's work makes use of a creolised art language in order to express both past and present.
As noted earlier, much of the research into local-born and permanently settled Chinese in the Malay world has focused on their intermarriages with local populations and the resulting development of 'hybrid' or 'creolised' cultures identifiable by their unique patois, dress and cuisine as Peranakan.
It must be noted that Skinner has provided a seminal contribution to our understanding of the way local structures created 'creolised' Chinese throughout Southeast Asia that goes beyond the scope of the present discussion.
Apart from the strategic manoeuvrings effected by Mary Prince in the culturally incommensurable spaces of the creolised West Indies, her text can also be read 'otherwise' in terms of those undoing ambivalences in colonial discursive and administrative authority.
However, what is exemplified here is the incommensurability of the creolised social context enacting the shifting grounds of colonial relations and the potential for disruption of colonial authority.
To analyse the term 'creolisation', my work investigates whether Kumina is a determined whole continuity of an African cultural expression or a 'creolised' cultural tradition consisting of European influences.