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DCS | Digital Culture and Society | Vol. 5, Issue 1 | © transcript 2019 DOI 10.14361/dcs-2019-0111 Technology and In/equality, Questioning the Information Society (Almost) 20 Years Later Flis Henwood and Sally Wyatt Abstract At the beginning of the 21st century, we co-edited a book called Tech- nology and In/equality, Questioning the information Society. In that book, we focused on access and control of media technology, edu- cation and skills with a particular focus on gender and global eco- nomic development. The editors and contributors were all committed

Friendship Patterns among Young Academics in Urban India
The Implementation of Gender Impact Assessment in the European Union and Gender-based Analysis in Canada

103 Human Equality in Modern Chinese Polit ical Thought DENNIS SCHILLING Introduct ion Human equality is one of the most important ideas in modern political theory, demarcating the change from older conceptions based on the ex- cellence of certain individuals in accordance with metaphysical, religious or traditional beliefs. Human equality, however, is still a highly disputed idea. From a logical point of view, the uncertainty results from both the polyvalent logical structure of the concept of equality and its prescriptive usage. Equality is a tripartite

to allow challengers to challenge the former leader in a commonly agreed cyclical ritual. As far as Relation is concerned, it is vital to quote back Britton before I highlight clearly the si-milarities of Relation and a truly inclusive democracy: Conclusion. Toward Post-Apartheid Critisism 253 “Relation is (…) a relation of equality with and respect for the other as different from oneself. It applies to individuals but more especially to o-ther cultures and other societies. It is nonhierarchical and nonreductive; that is, it does not try to impose a universal value

. (…) This renaming is totally blotting out our history. Instead of thinking about King Dingane20 fighting the British, we now think of reconciliation with the same enemy who killed him (Mhlongo, 2004, p. 213). What Dworkin complains about is the artificial equality between whites and blacks which blurs the boundaries between them and accomplishes the impossibility of opacity. In so doing, it blocks the realization of Relation. “Racism in reverse” is the next obstacle to the materialization of Relation in post-apartheid narrative. III-2-3-3- Racism in reverse From the

sleep when they tell [them]” (Duiker, 2001, p. 103). If the “apartment” (society) has to remain in peace, the body needs to be lib- erated rather than being ever controlled, silenced and punished (Foucault, 1975). Because when the boomerang effects of the controlled body are repetitively intro- verted, frustration drives that body to “resort to violence like some guys do when they are corned” (Duiker, 2001, p. 296).The said violence has its roots in the attempt to seek equality among the people in the society. In the form of interrogations Tshepo articulates this

oppression. Relation draws its raison d’être from hegemony or oppression. In other words, hegemony and op- pression made Relation imaginable so that it would not be hyperbolic to consider Relation as an accomplished weapon against all kinds of oppressions. Celia M. Britton sustains this argument about Relation when she writes that: Relation is in the first place a relation of equality with and respect for the Other as different from oneself. It applies to individuals but more especially to other cul- tures and other societies. It is nonhierarchical and nonreductive; that

category of ‘born free’ generation as a problematic definition to keep people blinded about the real face of the effects of colonialism and apartheid” (p. 4). They carved the notion of ‘born-free’ generation providing it with the goal to match with the generation of those born in times of democracy, equality and where racial privilege is annihilated (p. 4).The birth around 1994 deserved therefore to be consid- ered as a privilege as compared to “the so-called lost generation” the “Big Brothers” as Njomane calls them (p. 61), who had the bad luck of being too much

generation of those born after the end of apartheid era. Children born in 1994 are said to have been in times of equality, where racial privilege has been annihilated. I was born in 1991, exactly two years and six months before South Africa held its first democratic elections (Azania, 2014, p. 4). 36 Nelson Mandela, “Enthronization’s Speech” (Pretoria, May 10th 1994). Cf. www.s as.upenn.edu/african studies/articles gen/inaugural speech 17984.html. Idiosyncrasy of South African Post-Apartheid Narrative 95 Thedistance she keeps by recounting what people say about her