Abstract
Discourses of the Developing World, authored by prestigious scholars from China, South Africa and Argentina, presents an alternative to Eurocentric views of the discourse analysis. Rooted in deep anti-hegemonic convictions, the book seeks to counter attempts to analyse the discourses of the ‘non-Western, developing Third World’ from a Western-centred perspective, which have led to the neglect of local knowledge and, consequently, to narrowness and misinterpretation. The authors propose instead a form of development discourse studies carried out by the peoples of the developing world, anchored in their own culture and active in their contribution to counteract ‘the dehumanizing processes of globalization’ (p. 2). This ‘cultural resistance’ includes the identification, interpretation, explanation and appraisal of discourses of the Third World on the basis of cultural awareness.
The book is divided into three parts, each containing three chapters. In the first chapter of Part I: Asian Discourse Studies (ADS), Shi-xu defines ADS in terms of ontology (viewing culture as a historically situated unit), epistemology (the study of Asian discourse on the basis of an intra- and inter-cultural Asian agenda) and axiology (aiming to contribute to Asian development, prosperity, unity and peace). ADS seeks to explore Asian culture on the basis of intra and inter-cultural debates, probing into the limitations of Asian self-conceptualisations, and exposing and undermining linguistic racism.
Chapter 2 develops this proposal in terms of a cultural-psychological approach. Shi-xu argues that understanding and evaluating Chinese texts requires taking into account six basic Chinese cultural-psychological principles: harmony, face, patriotism, awe for authority, meaning beyond language and thinking dialectically. These categories, which Shi-xu sees as in clear contrast with Western values, must be considered when interpreting Chinese discourse.
The last chapter in the section offers a case study of the international branding of the city of Hangzhou, described through a variety of semiotic forms: data from major events, expos, businesses, and even architecture and other semiotic modes, all intended for the international community. The data processing is briefly explained, revealing shortcomings such as lack of clarity in the branding, and an increasing though still limited international participation. Weaknesses emerge as a result of the disregard for the locally situated principle proposed, or as a negative effect of the application of the principles with no consideration for the more general and varied visions of culture held by potential visitors. A great economic and cultural potential is also identified, distinguishing this city from other large urban centres.
Part II: African Discourse Studies, by Kwesi Kwaa Prah, focuses in turn on the post-colonial context in Africa by exploring the inconsistencies between the popular myth – generated during colonial domination – that the linguistic landscape of Africa is too diverse to be successfully managed and regulated, and the actual possibilities of implementing local languages for science and education. Chapter 4 looks at the language question in Africa in relation to notions of development and emancipation, emphasising the need to ‘systematically intellectualize scientific and technological education and development’ (p. 80) by addressing commonalities among African languages. This implies a rejection of the hegemonic view of the use of English or other colonial languages as exclusive means of implementing education and technology.
Chapter 5 addresses an issue that stems from the lack of efforts to strengthen local languages: the contrast between orality and literacy. Exclusive orality is restricted to illiterate, tribal societies, and to narrow possibilities of language survival. This grim reality leads Prah to a crucial question: how willing are African peoples to fight against the current dangers of extinction and move away from the practices of Western domination? He examines two specific cases to illustrate the efforts to resist a return to colonial-time linguistic practices and to protect and strengthen the use of African languages in formal settings: the actions implemented by the University of the Western Cape, with discouraging results and alarming prospects, and the experience of the Centre for Advanced Studies of African Society in South Africa. The chapter finishes with a message of hope, highlighting the steps taken in the right direction.
The essentials of various African languages and linguistic policies are presented in Chapter 6, which examines the situation of specific languages, such as KiSwahili, Malagache, Hausa and Zarma and that of indigenous languages in areas that share linguistic uses, including Tanzania, Madagascar, Namibia, Ethiopia and Nigeria. Prah underscores the inconsistency between policies that acknowledge the need to preserve local languages and their discouraging lack of application. Since respect for the peoples and their linguistic identities is bound to result in better quality democracy and social development, there is an unavoidable link between the development and preservation of popular language and the logic of democracy and self-assurance.
María Laura Pardo authors Part III: Latin American Discourse Studies. Chapter 7 presents a general description of the socio-historical situation in the area and argues that modernity and postmodernity coexist with contrasting effects and social manifestations. She proposes a discursive analytical approach ‘which is not reduced to a series of practices functional to globalization’ (p. 131). The approach includes researchers’ political awareness and specific action to contribute to the social development of the region as well as active participation in nets of scholars from Latin America, as in the case of REDLAD, an association of academics who share an interest in discourses of extreme poverty. Pardo also proposes the inclusion of informants from marginal sectors, who are thus given a voice through the work of the discourse analyst. The approach is exemplified in the last two chapters of the section.
Chapter 8 analyses four television programmes commemorating the 30th anniversary of the Falklands/Malvinas War, identifying five narratives in the light of regionally prevailing modern values of sovereignty, regionalization and anti-imperialism. The Malvinas soldier is revealed in the analysis as a hero with particular characteristics, pictured as a postmodern individual. Chapter 9 examines representations of work in the discourse of the homeless in Buenos Aires under conditions of extreme poverty. Analysing life stories produced by the homeless, Pardo demonstrates that homeless people’s conceptualisation of work is closely related to modern, stable forms of production rather than to the rapidly changing, ‘flexible’ conditions of postmodern culture.
This book constitutes a valuable contribution to the field of discourse studies because of its particular emphasis on the need for a historically and culturally situated interpretation of discourse. Its culturally and socially sensitive view of discourse makes it highly recommendable for scholars in (critical) discourse studies and socio-cultural studies, particularly those aiming to help in the collective construction of more equitable and democratic cultures on the basis of a strong sense of social responsibility and action. The fact that the three parts of the book focus on clearly distinctive aspects, and are written in different styles, does not undermine the value of the contribution. In contrast, it constitutes an example of how much situated knowledge can be gained if local cultural values are respectfully considered in academic endeavours.