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Relevant bibliographies by topics / Anti-Colonial Struggle

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Academic literature on the topic 'Anti-Colonial Struggle'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Anti-Colonial Struggle"

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Festino, Cielo G. "Goa’s freedom struggle." Journal of Romance Studies 21, no. 1 (March 1, 2021): 31–48. http://dx.doi.org/10.3828/jrs.2021.2.

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This article considers the literary network of anti-colonial literary narratives, short stories, and poems, by Indian, Goan, and Portuguese writers which appeared in the 1950s and 1960s in the left-wing Goan journal Free Goa, published in Bombay (now Mumbai) at a time when Goa’s freedom fighters were seeking India’s support in order to attain their independence from Portuguese colonial domination. Following Jean-Paul Sartre (1949) and Benoît Denis (2000), we claim that these literary works can be read as engaged literature since in elaborate or straightforward literary styles they urge Goans to look for inspiration in India’s independence from British domination (1947) and to free themselves from the Salazarist regime.

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Sharma, Nitasha Tamar. "The Black Pacific: Anti-colonial Struggle and Oceanic Connections." Sociology of Race and Ethnicity 3, no. 4 (August 4, 2017): 582–83. http://dx.doi.org/10.1177/2332649217723004.

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Hall, Rebecca Jane. "Reproduction and Resistance." Historical Materialism 24, no. 2 (June 30, 2016): 87–110. http://dx.doi.org/10.1163/1569206x-12341473.

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In Northern Canada, Indigenous mixed economies persist alongside and in resistance to capital accumulation. The day-to-day sites and processes of colonial struggle, and, in particular, their gendered nature, are too often ignored. This piece takes an anti-colonial materialist approach to the multiple labours of Indigenous women in Canada, arguing that their social-reproductive labour is a primary site of struggle: a site of violent capitalist accumulation and persistent decolonising resistance. In making this argument, this piece draws on social-reproduction feminism, and anti-racist, Indigenous and anti-colonial feminism, asking what it means to take an anti-colonial approach to social-reproduction feminism. It presents an expanded conception of production that encompasses not just the dialectic of capitalist production and reproduction, but also non-capitalist, subsistence production. An anti-colonial approach to social-reproduction feminism challenges one to think through questions of non-capitalist labour and the way different forms of labour persist relationally, reproducing and resisting capitalist modes of production.

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BICKFORD-SMITH, VIVIAN. "Urban history in the new South Africa: continuity and innovation since the end of apartheid." Urban History 35, no. 2 (August 2008): 288–315. http://dx.doi.org/10.1017/s0963926808005506.

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The Soweto uprising of 1976 confirmed to most observers that the anti-apartheid struggle (in contrast to anti-colonial struggles in many other parts of Africa) would be largely urban in character. This realization gave impetus to a rapid growth in the hitherto small field of South African urban history. Much new work predictably sought to understand the nature of conflict and inequality in South African cities and its possible resolution.

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Serequeberhan, Tsenay. "The African Anti-Colonial Struggle: An Effort at Reclaiming History." Philosophia Africana 6, no. 1 (2003): 47–58. http://dx.doi.org/10.5840/philafricana20036114.

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Narayan, Vivek V. "Mirrors of the Soul." CASTE / A Global Journal on Social Exclusion 1, no. 1 (February 14, 2020): 125–54. http://dx.doi.org/10.26812/caste.v1i1.96.

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Scenes of avarna castes (slave and intermediate castes) pondering their reflections recur throughout the history of anti-caste struggle in the princely state of Travancore in colonial-era south India. These scenes represent what I will call performative egalitarianisms, which are repetitive enactments in the performance of everyday lives that embody claims to equality against the dehumanizing caste codes of colonial Travancore. In this paper, I will describe three scenes that represent distinct yet intertwined routes for the flows of egalitarian discourses in colonial Kerala. The concept of equality emerged in Travancore, first, via Enlightenment values of the British Protestant missionaries, or soulful Enlightenment; second, as non-dualistic equality of Narayana Guru, or repurposed Advaita; and third, through the discourses and practices of a Tamil religious cult called Ayya Vazhi, or radical Siddha Saiva. In viewing the flows of egalitarian discourse through the lens of performance, I demonstrate the method of intellectual histories in the repertoire which allows us to investigate how particular conceptual frameworks and discursive modes are transmitted, transformed, and embodied by people for whom these ideas are, quite literally, a matter of life and death. The intentional, productive, and empowering relationship between universals such as equality or humanity and the particular claims of anti-caste struggle in Kerala leads to a politics of practice that I describe as repurposing universals. The centrality of the notion of the human in the anti-caste politics of colonial-era Travancore leads me to refer to these flows of egalitarian discourses and the political struggles that they empowered as genealogies of the human. In sum, I analyze the genealogies of the human in colonial-era Travancore by focussing on three scenes exemplifying performative egalitarianisms: soulful Enlightenment, repurposed Advaita, and radical Siddha Saiva.

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Stephen, Bernard Otonye. "Trauma as Double Wound in Shimmer Chinodya’s Harvest of Thorns." Matatu 48, no. 1 (2016): 161–79. http://dx.doi.org/10.1163/18757421-04801011.

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The colonial experience in Africa left deep corporeal and psychic scars. The anti-colonial struggle involved bloody armed conflicts which left many dead and many more physically and psychologically maimed. Writers as diverse as Chinua Achebe, Ngũgĩ wa Thiong’o, Cheikh Hamidou Kane, Ousmane Sembène, and Shimmer Chinodya have variously addressed the cultural, material, racial, class, psychological, and ideological aspects of this unprecedented history. And literary critics have equally responded by examining African literary texts from cultural, Marxist, colonial, and post-colonial angles. However, given the traumatic experience of the struggle for independence, not much has been done by way of applying trauma theory to the study of African literary texts to illuminate Africa’s violent encounter with the racist imperialism of Europe. Employing the insights of Cathy Caruth, the essay analyses trauma’s characteristic double infliction of a wound on the individual in Chinodya’s anti-colonial novel Harvest of Thorns. The traumatic memories of the liberation war testify to the physical and psychic wounds inflicted on the individual and the community.

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Tirmizey, Kasim Ali. "Learning from and Translating Peasant Struggles as Anti-Colonial Praxis: The Ghadar Party in Punjab." Socialist Studies/Études Socialistes 13, no. 2 (October 18, 2018): 134. http://dx.doi.org/10.18740/ss27243.

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The Ghadar Party introduced a radical anticolonial praxis to Punjab, British India, in the early 1910s. Much of the literature on the Ghadar Party situates the birth of the movement among Punjabi peasants along the Pacific coast of North America who returned to their homeland intent on waging an anticolonial mutiny. One strand of argumentation locates the failure of the Ghadar Party in a problem of incompatibility between their migrant political consciousness and the conditions and experiences of their co-patriots in Punjab. I use Antonio Gramsci's concept of “translation,” a semi-metaphorical means to describe political practices that transform existing political struggles, to demonstrate how the Ghadar Party's work of political education was not unidirectional, but rather consisted of learning from peasant experiences and histories of struggle, as well as transforming extant forms of peasant resistance – such as, banditry – for building a radical anticolonial movement. Translation is an anticolonial practice that works on subaltern experiences and struggles. The Ghadar Party's praxis of translating subaltern struggles into anticolonialism is demonstrative of how movements learn from and transform existing movements.

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Kuntsman, Adi. "life as the river flows: women in the Malayan anti-colonial struggle." Feminist Review 96, no. 1 (October 2010): e8-e10. http://dx.doi.org/10.1057/fr.2010.22.

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Bergen, Teresa. "Life As the River Flows: Women in the Malayan Anti-Colonial Struggle." Oral History Review 36, no. 1 (January 1, 2009): 90–92. http://dx.doi.org/10.1093/ohr/ohp010.

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Dissertations / Theses on the topic "Anti-Colonial Struggle"

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Wyrtzen, Jonathan David. "Constructing Morocco the colonial struggle to define the nation 1912-1956 /." Connect to Electronic Thesis (CONTENTdm), 2009. http://worldcat.org/oclc/453960822/viewonline.

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Conlon, Katie L. ""Neither Men nor Completely Women:" The 1980 Armagh Dirty Protest and Republican Resistance in Northern Irish Prisons." Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461339256.

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Schefer, Maria Raquel. "La Forme-Evénement : le cinéma révolutionnaire mozambicain et le cinéma de libération." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA101.

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Cette thèse porte sur les représentations filmiques de la guerre de Libération(1964-1974) et de la Révolution mozambicaine (1975-1987) et vise à analyser les enjeux esthétiques et politiques du cinéma révolutionnaire de ce pays. La compréhension de cette problématique passe dans un premier temps par un examen des différentes logiques qui ont présidé aux positionnements de la théorie anticoloniale à l’égard de la culture pour ensuite interroger la politique du cinéma d’État et ses contradictions. Les représentations filmiques de es deux processus historiques furent un instrument essentiel pour la formation de l’identité nationale, à l’intérieur d’un dispositif épistémique historiographique. En reconstituant les principes d’une culture de libération transnationale, cette thèse envisage de considérer les conditions politiques, idéologiques et technologiques qui conduisirent à la fondation de l’Institut national de cinéma mozambicain (INC) en mars 1976 et l’orientation que le Front de libération du Mozambique (FRELIMO) tenta d’imprimer au cinéma.La délimitation des trois phases du cinéma révolutionnaire mozambicain mettra en exergue les déséquilibres entre la coexistence d’un projet de production cinématographique collective, l’expérimentation formelle et les postulats du programme étatique. La notion de «forme-événement » nous permettra de concilier deux dimensions de la production esthétique :celle qui envisage l’art comme reflet ; celle qui le considère à partir de ses effets. À travers l’analyse esthétique formelle et historique d’un ensemble de films singuliers réalisés entre 1966et 1987, nous chercherons à mettre en évidence les positions prises par les cinéastes, les résistances et les rapports successifs et contradictoires entre le cinéma collectif, d’auteur et d’État. De l’étude approfondie du film Mueda, Memória e Massacre (1979-1980) de Ruy Guerraet de son histoire matérielle émergera une connaissance archéologique et critique du programme politique et culturel mozambicain.Cette thèse envisage également une insertion du cinéma révolutionnaire mozambicain dans son contexte historique et culturel en élaborant une cartographie du cinéma de Libération en relation avec la conjoncture politique des années 1960 et 1970. La notion de « cinéma de Libération » se trouve dans un cadre historique, géographique et catégoriel par rapport à l’histoire du cinéma politique, d’avant-garde et expérimental et de l’histoire du cinéma en général. L’étude d’une série d’oeuvres filmiques nous permettra d’établir une cartographie extensible du cinéma de Libération, englobant le cinéma révolutionnaire portugais (1974-1982)et l’« état de la forme » de ce cinéma
The dissertation focuses on the filmic representations of the War of Liberation(1964-1974) and of the revolution (1975-1987) in Mozambique, and aims to analyse the aesthetic and political issues of Mozambican revolutionary cinema. To understand this question,the various logics that guided the positions of anti-colonial theory with regard to culture are examined in the first instance, while the State cinema policy and its contradictions are reassessed in the second instance. The filmic representations of these two historical processes were an essential instrument for the construction of national identity, within an epistemic historiographical apparatus. By reconstructing the principles of a culture of transnational liberation, the dissertation intends to consider the political, ideological, and technological conditions which led to the foundation of Mozambique’s National Institute of Cinema (INC) inMarch of 1976, and the orientation that the Mozambique Liberation Front (FRELIMO) attempted to ascribe to cinema.The identification of three phases of Mozambican revolutionary cinema will highlight the discrepancy between the coexistence of a project for the collectivisation of film production,formal experimentation and the premises of the State programme. The notion of ‘form-event’will allow us to reconcile two dimensions of the aesthetic production: one, which considers art as a reflection; another, which considers it in terms of its outcomes. Through the formal aestheticand historical analysis of a set of singular films produced between 1966 and 1987, we will seekto problematize the positions adopted by the filmmakers, the points of resistance, as well as the succession of contradictory forms of relation between collective, auteur and State cinema. Anarchaeological and critical knowledge of the Mozambican political and cultural programme will emerge from the comprehensive analysis of Ruy Guerra’s Mueda, Memória e Massacre(1979-1980).The dissertation purports to replace Mozambican revolutionary cinema in its historicaland cultural context by drawing a cartography of the Cinema of Liberation in relation to the political situation of the 1960s and 1970s. The concept of ‘Cinema of Liberation’ is sited in a historical, geographical and categorial framework with respect to the history of political, avantgarde,and experimental cinema, and to the history of cinema in general. The analysis of a selection of films will allow us to extensively map the Cinema of Liberation, including the cinema of the Portuguese Revolution (1974-1982) and the ‘state of the form’ of this cinema

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Hilmy, Hanny. "Sovereignty, Peacekeeping, and the United Nations Emergency Force (UNEF), Suez 1956-1967: Insiders’ Perspectives." Thesis, 2015. http://hdl.handle.net/1828/5888.

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This research is concerned with the complex and contested relationship between the sovereign prerogatives of states and the international imperative of defusing world conflicts. Due to its historical setting following World War Two, the national vs. international staking of claims was framed within the escalating imperial-nationalist confrontation and the impending “end of empire”, both of which were significantly influenced by the role Israel played in this saga. The research looks at the issue of “decolonization” and the anti-colonial struggle waged under the leadership of Egypt’s President Nasser. The Suez War is analyzed as the historical event that signaled the beginning of the final chapter in the domination of the European empires in the Middle East (sub-Saharan decolonization followed beginning in the early 1960s), and the emergence of the United States as the new major Western power in the Middle East. The Suez experience highlighted a stubborn contest between the defenders of the concept of “sovereign consent” and the advocates of “International intervention”. Both the deployment of the United Nations Emergency Force (UNEF) and its termination were surrounded by controversy and legal-political wrangling. The role of UNEF and UN peacekeeping operations in general framed the development of a new concept for an emerging international human rights law and crisis management. The UNEF experience, moreover, brought into sharp relief the need for a conflict resolution component for any peace operation. International conflict management, and human rights protection are both subject to an increasing interventionist international legal regime. Consequently, the traditional concept of “sovereignty” is facing increasing challenge. By its very nature, the subject matter of this multi-dimensional research involves historical, political and international legal aspects shaping the research’s content and conclusions. The research utilizes the experience and contributions of several key participants in this pioneering peacekeeping experience. In the last chapter, recommendations are made –based on all the elements covered in the research- to suggest contributions to the evolving UN ground rules for international crisis intervention and management.
Graduate
hilmyh@uvic.ca

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Books on the topic "Anti-Colonial Struggle"

1

Khoo, Agnes. Life as the river flows: Women in the Malayan anti-colonial struggle (an oral history of women from Thailand, Malaysia and Singapore). Monmouth: Merlin Press, 2007.

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Life as the river flows: Women in the Malayan anti-colonial struggle : an oral history of women from Thailand, Malaysia, and Singapore. Petaling Jaya, Malaysia: Strategic Information Research Development, 2004.

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Mappila Muslims: A study on society and anti colonial struggles. Calicut: Other Books, 2007.

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Raṇṭattāṇi, Husain. Mappila Muslims: A study on society and anti colonial struggles. Calicut: Other Books, 2007.

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Raṇṭattāṇi, Husain. Mappila Muslims: A study on society and anti colonial struggles. Kerala: Other Books, 2007.

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Nyabingi movement: People's anti-colonial struggles in Kigezi, 1910-1930. Kampala, Uganda: Centre for Basic Research, 1991.

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Goodall, Heather. Beyond Borders. NL Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462981454.

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Beyond Borders: Indians, Australians and the Indonesian Revolution, 1939 to 1950 rediscovers an intense internationalism — and charts its loss — in the Indonesian Revolution. Momentous far beyond Indonesia itself, and not just for elites, generals, or diplomats, the Indonesian anti-colonial struggle from 1945 to 1949 also became a powerful symbol of hope at the most grassroots levels in India and Australia. As the news flashed across crumbling colonial borders by cable, radio, and photograph, ordinary men and women became caught up in in the struggle. Whether seamen, soldiers, journalists, activists, and merchants, Indonesian independence inspired all of them to challenge colonialism and racism. And the outcomes were made into myths in each country through films, memoirs, and civic commemorations. But as heroes were remembered, or invented, this 1940s internationalism was buried behind the hardening borders of new nations and hostile Cold War blocs, only to reemerge as the basis for the globalisation of later years.

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Khoo, Agnes. Life as the River Flows: Women in the Malayan Anti-Colonial Struggle. Merlin Press, 2005.

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Abdo-Zubi, Nahla. Captive revolution: Palestinian women's anti-colonial struggle within the Israeli prison system. Pluto Press, 2014.

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Agnes, Khoo, ed. Life as the river flows: Women in the Malayan anti-colonial struggle : (an oral history of women from Thailand, Malasia and Singapore). Monmouth: Merlin, 2007.

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Book chapters on the topic "Anti-Colonial Struggle"

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Borghi, Elena. "Women’s Movements, Indian Anti-colonial Struggle." In The Palgrave Encyclopedia of Imperialism and Anti-Imperialism, 1–8. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-91206-6_338-1.

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Borghi, Elena. "Women’s Movements, Indian Anti-colonial Struggle." In The Palgrave Encyclopedia of Imperialism and Anti-Imperialism, 2873–80. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-29901-9_338.

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Hamouchene, Hamza. "Algeria: From Anti-colonial Struggle to Complicity with Imperialism." In The Palgrave Encyclopedia of Imperialism and Anti-Imperialism, 1–15. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-91206-6_185-1.

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Hamouchene, Hamza. "Algeria: From Anti-colonial Struggle to Complicity with Imperialism." In The Palgrave Encyclopedia of Imperialism and Anti-Imperialism, 92–106. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-29901-9_185.

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Menon, Nivedita, Suruchi Thapar-Björkert, and Madina Tlostanova. "Anti-colonial struggles, postcolonial subversions." In Postcolonial and Postsocialist Dialogues, 109–20. First Edition. | New York : Routledge, 2021. | Series: Routledge advances in feminist studies and intersectionality: Routledge, 2021. http://dx.doi.org/10.4324/9781003003199-10.

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Burki, Namara. "Conflicting Solidarities: The French Anti-apartheid Movement and the Liberation Struggle in South Africa, Circa 1960–1991." In Cambridge Imperial and Post-Colonial Studies, 187–204. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53284-0_9.

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Hedges, Inez. "Radical Memory: Négritude, Anti-colonial Struggles, and Cabral’s Return to the Source." In World Cinema and Cultural Memory, 83–106. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137465122_6.

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Martinsson, Lena. "1 May: Muslim Women Talk Back—A Political Transformation of Secular Modernity on International Workers’ Day." In Pluralistic Struggles in Gender, Sexuality and Coloniality, 81–111. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47432-4_4.

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Abstract 1 May 2017 hundreds of Muslim women wearing the veil took part in an International Workers’ Day demonstration in Gothenburg. The Swedish modernity project places a strong value on the idea of secularism. However, while secularism and Christianity become inseparable and part of the imagined Swedish community, Islam and Judaism are excluded from the Swedish and European centre. An EU verdict that sparked the idea of a 1 May demonstration is one example of this historical process. Muslim women wearing the veil are not counted in the modernist work of gender equality in Europe and Sweden. This example is especially serious, and violent, in Sweden, where gender equality is understood as a national quality. This version of modernity offers a bright future for the hegemonic centre and requires others to assimilate. The hundreds of Muslim women in the demonstration challenged the notions that modernity and Swedish gender equality must, by definition, be secular/Christian. The women—who addressed themselves as important historical political subjects—performed through the demonstration a decolonial alternative to the story of Swedish anti-religious modernity. The existence of more than one linear path to gender equality undermines the narrative of colonial modernity and Swedish white exceptionalism.

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"The criminalization of anti- colonial struggle in Puerto Rico." In Counter-Terrorism and State Political Violence, 166–87. Routledge, 2012. http://dx.doi.org/10.4324/9780203116333-14.

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"The Anti-colonial Struggle and the Dawn of Underground Politics." In Making the Arab World, 60–76. Princeton University Press, 2018. http://dx.doi.org/10.2307/j.ctvc7728b.6.

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Reports on the topic "Anti-Colonial Struggle"

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Streva, Juliana. Aquilombar Democracy Fugitive Routes from the End of the World. Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, June 2021. http://dx.doi.org/10.46877/streva.2021.37.

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This working paper approaches the current global crisis as a potential territoriality for radicalizing concepts and for learning with ongoing fugitive routes. Through nonlinear paths, I aim to examine the contours of the quilombo not only as a slavery-past event but as a continuum of anti-colonial struggle that invokes other forms of re-existence and convivial coexistence in Brazil. In doing that, this research draws attention to an Améfrica Ladina epistemology and a decolonial methodology embodied by living archives and oral histories.

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