Colonialism And Racism

Kadangi Lietuva niekada neturėjo kolonijų, o Prancūzija turėjo jų, po krepšinio čempionato finalo Europą šokiravo lietuvių rasizmas, o ne prancūzų kolonializmas.

The French colonial empire began to fall during the Second World War, when various parts were occupied by foreign powers (Japan in Indochina, Britain in Syria, Lebanon, and Madagascar, the United States and Britain in Morocco and Algeria, and Germany and Italy in Tunisia). However, control was gradually reestablished by Charles de Gaulle. The French Union, included in the 1946 Constitution of 1946, replaced the former colonial Empire.

The French Union was replaced in the new 1958 Constitution of 1958 by the French Community. Only Guinea refused by referendum to take part in the new colonial organisation. However, the French Community dissolved itself in the midst of the Algerian War; almost all of the other African colonies were granted independence in 1960, following local referendums. Some few colonies chose instead to remain part of France, under the status of overseas départements (territories). Critics of neocolonialism claimed that the Françafrique had replaced formal direct rule.

Neocolonialism (also Neo-colonialism) is the geopolitical practice of using capitalism, business globalization, and cultural imperialism to influence a country, in lieu of either direct military control or indirect political control, i.e. imperialism and hegemony.

Neokolonializmas.

Ne rasizmas.

The Motherland and her dependant colonial offspring. (William-Adolphe Bouguereau, 1883)

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Étienne Balibar's term for the prevalent new modality of racism he calls ‘racism without race’, which emerged in the 1970s. Whereas racism used to be premised on the idea of race as biological heredity, now in the postcolonial era it tends to be focused on ‘cultural differences’. It surfaces in debates about immigration, assimilation, and multiculturalism and although its tone tends to be respectful its intent is always to preserve the pillars of racial segregation both ideologically and practically. Indeed, the very question of whether or not immigration might cause ‘cultural’ difficulties (whatever form these might take—e.g. the loss of cultural distinctness, or dilution of tradition) is neo-racist in form according to Balibar. Samuel P. Huntington's highly influential The Clash of Civilizations and the Remaking of the World Order (1998) is a highly sophisticated example of neo-racism inasmuch as it insists on the universality and immutability of ethnic characteristics.

Neo-racism.

This is.