惠灵顿作业代写 全球化世界经济

2020-02-29 20:01

这解释了与种姓经济相交叉的全球化世界经济的现实。这一次等主体的诉求表达了印度人口中占多数的中产阶级和穷人的现实，而少数富裕阶层——种姓阶层则收获了90年代自由化、私有化和全球化的果实。像Gustavo Gutierrez、Leonardo Boff和Kwok Pui-Lan[14]这样的知识分子解释了这个由贫困和不平等关系驱动的世界的社会和经济状况的这一方面，而这些是由资本主义压迫的新自由主义政策所决定的。自我的方面也通过Karunayudan Kadantharavil这一节来表达，它暴露了双重的团结，即上帝是主宰者，表达了与仆人信徒、种姓内被支配者和资本双霸权世界的团结。在接下来的章节中，Karunaiyudan Kadantharavil Kaapatrineer Theivamae提出了一个重要的观点，即上帝是仁慈的保护者。前一天晚上，当作者/她/他们/试图睡觉时，保护作者的神，因为生活在一个充满种姓狂热者的殖民地，实际上把达利特基督徒的生命置于危险之中。这种主-仆关系暴露了在种姓冲突中关心仆人-朋友的保护者-朋友，并继续尊重他们的关系。这些令人担忧的现实是现代印度的一部分，在那里，飞往月球的技术是可能的，但没有足够的人类意志来对待彼此足够的人类。Sherinian指出，“尽管表面上基督教的基础是平等主义，但许多泰米尔基督徒将自己定义为一个特定的种姓或jati(次种姓)群体。因此，在这样一个世界里，基督教和印度教的霸权世界走到了一起，影响了达利特基督徒的公民权，他/她/他们转向上帝的神圣奥秘，寻找一个平等的生活世界，以行使权力。通过这种论述，一种流行的解放神学，借用莱奥纳多·博夫和克洛多维斯·博夫的术语，诞生了。
惠灵顿作业代写 全球化世界经济
This explains the realities of a globalized world economy which intersects with caste economy. This plea of the subaltern subject expresses the reality of majority Indian population who are middle classes and poor while the minority affluent class-caste reap the fruits of liberalization, privatization and globalization of the 90s era. Intellectuals like Gustavo Gutierrez, Leonardo Boff and Kwok Pui-Lan[14] explain this aspect of social and economic situations in a world that is driven by poverty and unequal relations which are decided by neo-liberal policies of capitalist oppression. The aspect of Selfhood is expressed through the stanza Karunayudan Kadantharavil as well, it exposes the double solidarity i.e. God the dominant subject expressing solidarity with the servant-believer, the dominated person within the caste and capital twin hegemonic world. Karunaiyudan Kadantharavil Kaapatrineer Theivamae, as the stanza continues, proposes a significant reference to God as a benevolent protector. The deity who protected the writer the previous night when he/she/they was/were trying to sleep because living in a colony that is full of caste zealots literally puts the life of Dalit Christians at risk. This Lord-Servant relationship exposes the protector-friend who cares for the servant-friend amidst the conflicts of caste and continues to honour their relationship. Such fraught realities are part of the modern-day India where the technology to fly to moon is a possibility, but not enough human will to treat one another as human enough. Sherinian notes that “despite the ostensibly egalitarian underpinnings of Christianity, many Tamil Christians identify themselves by a specific caste or jati (sub-caste) group.” (Sherinian 16) It is thus in a world where the Christian and the Hindu hegemonic world come together to affect the citizenship for the Dalit Christian, and he/she/they turn to God’s divine mystery to search for an egalitarian life-world in order to exercise agency. Through this discourse, a kind of Popular Liberation Theology, to borrow Leonardo Boff’s and Clodovis Boff’s term, is born.

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