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Notes on Contributors
No full textContributor biographies for volume 12, issue 1 of the Journal of Global Postcolonial Studies. 
Book Review: A Tax Giant's View from Atop the Beanstalk
No full textReview of: Stanley S. Surrey, A Half-Century with the Internal Revenue Code: The Memoirs of Stanley S. Surrey. Edited by Lawrence A. Zelenak & Ajay K. Mehrotra. Durham, N.C.: Carolina Academic Press. 2022. Pp. lvii, 360
Unbundling Social Security from the Payroll Tax
No full textThis Article emphasizes that social security funding has contributed significantly to the shift in tax burdens from high income and wealth to low and moderate income and wealth individuals. To preserve social security as a welfare program primarily for older individuals and to ameliorate the distributional inequity of funding social security across income and wealth levels, the Article proposes unbundling of the benefit side of social security from its longstanding payroll tax funding mechanism. The Article recommends substituting a budget allocation from general revenues for current payroll tax revenue. The substitution would be accompanied by revenue replacement through limitations on both social security benefits for higher income individuals and more general, high income centric tax expenditures while increasing income tax marginal rates moderately. Modifying social security benefits from their current overinclusive, entitlement structure for all to moderately needs-based entitlement possibly freed from the constraint of the current contribution requirement that makes social security underinclusive would help provide the older population an income to facilitate dignified aging
Headless Burials from Pachacamac, Peru: A Taphonomic Approach to Reconstructing Mortuary Ritual
No full textA paleoradiographic survey of funerary bundles (fardos) from a Late Intermediate Period (1000 A.D.–1472 A.D.) cemetery in Sector 3 of the site of Pachacamac, Peru, demonstrated that 15 out of 61 individuals had had their head removed when the body was in an advanced state of skeletonization/mummification. Detailed analysis of the field report, the fardos themselves, and X-rays and computed tomography scans of the fardos suggested that nine of these individuals were potential candidates for head removal in antiquity. Of those nine, six appeared to be clear examples of this practice. The analysis of multiple lines of evidence suggests that the use of this cemetery was complex, as part of a dynamic mortuary program that involved exposing the body for varying lengths of time and repeated excavations for new interments when earlier burials were encountered. We conclude that these heads were removed from funerary bundles when graves were being dug for subsequent burials and the specific identity of the bundled individual had been lost. When considered within the abundant archaeological record of decapitation in the Pre-Hispanic Andes, as well as ethnohistoric accounts, this pattern is consistent with reported retrieval of heads as material manifestations of ancestors. However, when placed within the broader context of contemporary sites from the Central and Southern Coast, it is clear that specific cultural motivations may have varied through space and time.
L’étude paléoradiographique de paquets funéraires (fardos) provenant d’un cimetière de la période intermédi-aire tardive (1000 A.D.– 1472 A.D.) dans le secteur 3 du site de Pachacamac, Pérou, a démontré que 15 des 61 in-dividus avaient subi une ablation de la tête lorsque que le corps était dans un état avancé de squelettisation/momification. L’analyse détaillée du rapport de fouille, des fardos eux- mêmes, ainsi que les résultats des radiographies et des tomodensitogrammes des fardos suggèrent que neuf de ces individus figuraient comme des candidats potentiels à la décollation sur la période considérée. Sur ces neuf individus, six d’entre eux semblent être des exemples clairs de cette pratique. L’analyse de plusieurs sources de données suggère que l’utilisation de ce cimetière était complexe et s’inscrivait dans le cadre d’un système mortuaire dynamique qui impliquait l’expo-sition du corps pour des durées variées ainsi que l’exhumation d’anciennes tombes pour procéder à de nouveaux ensevelissements. Nous concluons que ces têtes ont été soustraites des paquets funéraires lors du creusement de nouvelles tombes lorsque l’identité spécifique de l’individu anciennement inhumé avait été perdue. Si l’on tient compte de l’abondante documentation archéologique sur la décapitation dans les Andes pré- Hispaniques, ainsi que les récits ethnohistoriques, ce schéma est cohérent avec la récupération des têtes en tant que manifestations matérielles des ancêtres. Cependant, en se plaçant dans le contexte plus large des sites contemporains de la côte centrale et méridionale, il n’est pas à écarter que les motivations culturelles spécifiques aient pu varier dans l’espace et dans le temps.
Mots clés: Pérou; sépulture sans tête; archéologie mortuaire; préhispanique
Un estudio paleoradiográfico de fardos funerarios del Período Intermedio Tardío (1000 d.C.–1472 d.C.) del cementerio en el Sector 3 del sitio de Pachacamac, Perú, demostró que 15 individuos de un total de 61 personas les habían extraído la cabeza cuando el cuerpo se encontraba en un estado avanzado de esqueletización/momificación. Análisis detallado del informe de campo, los fardos mismos, como también las radiografías y las tomografías computarizadas de los fardos sugirieron que nueve de estos individuos eran potenciales candidatos para la remoción de cabezas en la antigüedad. De esos nueve, seis parecen ser claros ejemplos de esta práctica. El análisis de múltiples líneas de evidencia sugiere que el uso de este cementerio fue complejo, como parte de un programa mortuorio dinámico que implicó la exposición del cuerpo durante períodos de tiempo variables y excavaciones repetidas para nuevas inhumaciones cuando se encontraron entierros anteriores. Concluimos que estas cabezas fueron retiradas de los fardos funerarios cuando se cavaban las tumbas para entierros posteriores y se había perdido la identidad específica del individuo envuelto. Cuando se considera dentro del abundante registro arqueológico de decapitaciones en los Andes Pre-hispanos, así como los relatos etnohistóricos, este patrón es consistente con la recuperación de cabezas reportada como manifestación material de los antepasados. Sin embargo, cuando se les sitúa dentro del contexto más amplio de los sitios contemporáneos de la costa central y sur, queda claro que las motivaciones culturales específicas pueden haber variado a través del espacio y el tiempo.
Palabras claves: Perú; Pachacamac; entierro sin cabeza; arqueología mortuoria; Prehispánic
Ancient Burials at Upward Sun River, Central Alaska
No full textIn the late summer about 11,500 years ago, probably in the space of a few weeks, three young Paleoindian children died and were buried in a residential camp alongside Xasaa Na’ (Upward Sun River). An infant and neonate were buried together with associated funerary objects below a central cooking hearth, and later a ~three-year-old child was cremated and buried above the same feature. This article explores the lifeways of the Ancient Beringians that summer, reconstructed through zooarchaeology, stable isotope, spatial, and artifact analyses and implications of the mortuary treatment of these individuals with respect to the regional group, theDenali Complex, and early Paleoindian ideologies
“The Kafkaesque and the Stories of Our K and Samsa” by Mojaffor Hossain
No full textThe literary creative nonfiction titled “The Kafkaesque and the Stories of Our K and Samsa” is about the world that Kafka creates in his stories and novels. This piece relates the Kafkaesque to the contemporary social systems. Some people in real life undergo the same bizarre experiences in their lives as Joseph K or Gregor Samsa, Kafka’s famous characters, go through in fiction
Situating Traditional Political Systems in the Nigerian Federal Governance
No full textThe goal of this study is to examine how the precolonial political system impacts the postcolonial political system of the Federal Republic of Nigeria in order to provide an increased understanding of how the Nigerian political system functions. The traditional political systems that exist today in Nigeria constitute a fundamental element in the political system of postcolonial Nigeria (Awolowo 1975, 103–106 and Azikiwe 1975, 100–102). Universally, political systems contain both older and newer political socialization frameworks, political cultures/value systems, political processes, political structures/institutions, and policy outputs. The differing dynamics of political history of various countries result in varying profiles of mixture of older and newer frameworks for each country. The older or newer frameworks may be large, medium, or small in different countries. Therefore, the differing dynamics of political history result in a blend of older and newer frameworks on a continuum for countries. These frameworks will also inform this study’s focus on the impacts of traditional political systems in the modern political system of postcolonial Nigeria
Dis/Connected in Diaspora: An Autoethnographic Account of Translating within Language and Relating across Nation-States
No full textReflecting on the nature of my ethnographic research comprising open-ended biographical narrative interviews and participant observation, this article explores what transpires between people who are socialized in broadly similar postcolonial, multilingual, and multireligious environments yet meet for the first time away from “home.” What do they share; what divides them? Where do their paths converge; where do they fork? How do they connect to each other; wherein lies the disconnect? “Home,” in this case, is the Indian subcontinent—India for me and Sri Lanka for my interlocutors—and the new location abroad is Germany. In the context of academic research, both my research subjects and I detected several commonalities and differences, some overt and unwittingly acknowledged, but most covert and left unsaid. I argue that the dissimilarities, the distance perceived, and the disjunct between the life-worlds, real or imagined, enabled my connection to different women from Sri Lanka. Aged between twenty and sixty, they had arrived through various modes as refugees, tourists, or marriage migrants from the 1980s onwards. Subsequently, they settled in Germany and saw themselves as a refugee community connected with fellow exiles across continents. Viewing the narratives and reflections of Tamil women refugees in terms of their diasporic memories and transnational citizenship, a distinction emerges between concrete, transient, and symbolic sites of memory with their own varying shades of gendering. This article takes up encounters with differentinterlocutors and illustrates the wide-ranging connections that materialized in the diaspora context. For the sake of narrative brevity, I shall focus on, firstly, the shared language, Tamil, with different vocabularies, secondly, the insights as a translator and facilitator, and thirdly, the nature of diasporic connections and memories across nation-states
The Danger of a Single Chronotope : New African Diaspora and Blogging Beyond the Middle Passage Epistemology in Chimamanda Ngozi Adichie’s Americanah
No full textIn The Black Atlantic, Paul Gilroy popularized the ship as a salient chronotope for examining the Black diasporic transnational alliances across the Middle Passage because ships sailing across the Atlantic metonymically represented Pan-Africanism and transcultural relations in the writings of intellectual activists like W. E. B. Du Bois. Jettisoning the clichéd chronotope of the ship and portraying the alternative chronotope of the airport as a space that restricts mobility for Black diasporic subjects, this article argues that Chimamanda Ngozi Adichie’s novel Americanah represents the unique chronotope of the hair salon as a spatiotemporal organizer of the narrative depicting the diverse lived experiences of the new Black diaspora. Close reading to demonstrate how Adichie’s experimental aesthetics augments extant theoretical models of the Black diaspora (e.g., Brent Edwards’s Décalage), the article concludes by proffering that Ifemelu’s blog posts challenge the claims of The Black Atlantic, which are supported by a framework that Michelle Wright describes as the “Middle Passage Epistemology.