By Shi-xu (auth.)
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Extra info for Chinese Discourse Studies
In other words, what new initiatives are possible? What are the basis and conditions for such a new reorientation? What are the principles of such a new project? What can be the strategies for it? In this chapter, I argue that there are important reasons, conditions and resources for constructing an aggregate Eastern paradigm of discourse studies which may serve as a powerful move to combat the existing cultural–intellectual difficulties. e. the conditions of postcolonialism and development of Asia, Africa and Latin America, and demonstrate the unique cultural legacies and intellectual heritages of the Eastern world.
Contemporary dynamic Chinese culture is a case in point. In this light, the current world order can be defined as one in which American–Western cultures dominate, repress and give rise to prejudice against other human cultures, while the latter resist such cultural hegemony. It is in this sense of the word that we speak of the diversified, competitive and unequal cultures of the West, the East, the developing world, the global South, the Asians and so on and so forth. The present notions of culture in particular and CDS as a whole are designed especially to illuminate such culturally hegemonic and resistant relations, practices and effects.
It is in this sense that human discourses are culturally different (see below for discussion of the notion of culture). e. g. language, facial expressions, the mobile phone, time and space). It may be noted that CDS has quite a broad and complex view of its object of enquiry. 26 Chinese Discourse Studies Given these points of departure, CDS sets out to achieve three broad, interconnected objectives in and through the study of discourse. To begin with, CDS strives to counter what I have called globalism in society on the one hand and Westcentrism in scholarship on the other.