By Shi-xu (auth.)
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G. Chasteen 1993; Gottlieb and La Belle 1990). org/). On the other side, in systematic interrelation with that context, the Eastern communities also share a particular set of ‘family resemblances’, as it were, in the production and interpretation of texts. 1. First and most obviously, the majority of Asian, African and Latin American peoples do not speak English or other European languages as their mother tongue in their daily life; as a legacy and result of superimposed colonialism, they feel the European languages to be foreign and inadequate for their needs but at the same time their own native languages discriminated against at a national and international level (Basso 1990; Kinge’l 2000; Nodoba 2002; Orewere 1991; Prah 2002; Preuss 1989; Sherzer 1990; Urban 1991).
There have also appeared avowedly culture-specific approaches to language and communication being developed from Asian (Chen 2006; Dissanayake 1988, 2003; Miike 2006), African (Asante 1998; Prah 2002; Krog 2008) and Latin American (Bustamante 1997; Lenkersdorf 2006) perspectives. However, it may be noted that these are still on the margins of the international discourse and communication research arena. Although this is because of broader Western scholarly dominance, part of the reason here is that these have been concerned more with their respective local issues and agendas, rather than with their interrelations and thus possible mutual and global enlightenment and support.
The new breed of scholarship, inspired by non-Western, Third/Fourth World experiences, aspirations and approaches, proceeds from the assumption that human discourses are sites of cultural contestation, cooperation and transformation and, accordingly, strives to deconstruct ethnocentrism in discourse research, construct culturally diversified modes of research and propel intercultural dialogue and debate, all with a view to enhancing human cultural coexistence, harmony and prosperity (Shi-xu 2005).