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Journal articles on the topic 'Colonial Discourse Theory'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

WILLIAMS, P. "Colonial Discourse/Postcolonial Theory." Year's Work in Critical and Cultural Theory 1, no. 1 (January 1, 1991): 127–36. http://dx.doi.org/10.1093/ywcct/1.1.127.

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2

WILLIAMS, P. "Colonial Discourse/Postcolonial Theory." Year's Work in Critical and Cultural Theory 2, no. 1 (January 1, 1992): 138–53. http://dx.doi.org/10.1093/ywcct/2.1.138.

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3

McGowan, K. "Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 3, no. 1 (January 1, 1993): 131–63. http://dx.doi.org/10.1093/ywcct/3.1.131.

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4

WILLIAMS, P. "Colonial Discourse/Postcolonial Theory." Year's Work in Critical and Cultural Theory 4, no. 1 (January 1, 1994): 124–35. http://dx.doi.org/10.1093/ywcct/4.1.124.

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WILLIAMS, P. "Colonial Discourse/Postcolonial Theory." Year's Work in Critical and Cultural Theory 5, no. 1 (January 1, 1995): 79–93. http://dx.doi.org/10.1093/ywcct/5.1.79.

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6

WILLIAMS, P. "Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 6, no. 1 (January 1, 1996): 57–72. http://dx.doi.org/10.1093/ywcct/6.1.57.

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7

WILLIAMS, P. "Colonial Discourse/Postcolonial Theory." Year's Work in Critical and Cultural Theory 7, no. 1 (January 1, 1997): 42–51. http://dx.doi.org/10.1093/ywcct/7.1.42.

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8

WILLIAMS, P. "Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 8, no. 1 (January 1, 2001): 22–34. http://dx.doi.org/10.1093/ywcct/8.1.22.

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9

WILLIAMS, P., and N. YOUSAF. "4 Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 9, no. 1 (January 1, 2002): 33–46. http://dx.doi.org/10.1093/ywcct/mbe004.

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10

WILLIAMS, P., and P. MOREY. "4 Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 10, no. 1 (January 1, 2002): 38–52. http://dx.doi.org/10.1093/ywcct/mbf004.

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MOREY, P., and J. PROCTER. "4 Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 11, no. 1 (January 1, 2003): 43–57. http://dx.doi.org/10.1093/ywcct/mbg004.

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PROCTER, J., and P. MOREY. "4 Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 12, no. 1 (January 1, 2004): 58–74. http://dx.doi.org/10.1093/ywcct/mbh004.

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13

Morton, S. "4 * Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 13, no. 1 (September 20, 2005): 60–71. http://dx.doi.org/10.1093/ywcct/mbi004.

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Procter, J. "14 * Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 14, no. 1 (July 5, 2006): 245–73. http://dx.doi.org/10.1093/ywcct/mbl014.

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Procter, J., and S. Morton. "14 * Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 15, no. 1 (May 27, 2007): 258–76. http://dx.doi.org/10.1093/ywcct/mbm014.

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Procter, J., and S. Morton. "10 * Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 16, no. 1 (June 18, 2008): 263–75. http://dx.doi.org/10.1093/ywcct/mbn004.

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17

Morton, S., and J. Procter. "6 * Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 17, no. 1 (January 1, 2009): 164–81. http://dx.doi.org/10.1093/ywcct/mbp004.

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18

Procter, J., and S. Morton. "13 * Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 20, no. 1 (January 1, 2012): 272–89. http://dx.doi.org/10.1093/ywcct/mbs013.

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19

Procter, J., and N. Srivastava. "10 * Colonial Discourse, Postcolonial Theory." Year's Work in Critical and Cultural Theory 21, no. 1 (January 1, 2013): 185–218. http://dx.doi.org/10.1093/ywcct/mbt009.

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20

Beinorius, Audrius. "Psychoanalytical Theory in Postcolonial Discourse." Dialogue and Universalism 30, no. 3 (2020): 123–40. http://dx.doi.org/10.5840/du202030338.

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This article deals with some earlier applications of psychology for the analysis of the colonial condition offered by three thinkers—Octave Mannoni, Frantz Fanon and recent applications of Freudian psychoanalytical theory in the poststructuralist approach of Homi K. Bhaba. An attempt is made to compare their standpoints and reflect more broadly on what their implications mean for the future of psychoanalysis’ place in postcolonial critique. Also to answer a vital question in the theoretical project of postcolonial studies: Is psychoanalysis a universally applicable theory for psychic disruption in the colonial context? What are differences in the application of psychological theory for studies of colonial discourse? The conclusion of the paper is: Despite the problematic inheritance of racializing thinking psychoanalysis has proved to be an important and reoccurring methodology in colonial critique and postcolonial theory. Nevertheless, it is necessary to recognize that psychoanalysis itself is a colonial discipline and must become an object of colonial discourse analysis.
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21

Moore, David Chioni, Patrick Williams, Laura Chrisman, Bill Ashcroft, Gareth Griffiths, and Helen Tiffin. "Colonial Discourse and Post-Colonial Theory: A Reader." South Atlantic Review 60, no. 4 (November 1995): 168. http://dx.doi.org/10.2307/3201254.

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22

Brealey, Ken. "Book Review: Colonial discourse/postcolonial theory." Ecumene 6, no. 1 (January 1999): 121–22. http://dx.doi.org/10.1177/096746089900600111.

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23

Kothari, Uma. "Development Discourse and Post-Colonial Theory." Asia-Pacific Journal of Rural Development 7, no. 1 (July 1997): 1–10. http://dx.doi.org/10.1177/1018529119970101.

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24

McLaughlan, R., and N. Srivastava. "13 * Colonial Discourse and Postcolonial Theory." Year's Work in Critical and Cultural Theory 22, no. 1 (January 1, 2014): 240–70. http://dx.doi.org/10.1093/ywcct/mbu013.

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25

Crane, William. "Cultural Formation and Appropriation in the Era of Merchant Capitalism." Historical Materialism 26, no. 2 (July 30, 2018): 242–70. http://dx.doi.org/10.1163/1569206x-00001635.

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AbstractDiscussions of ‘cultural appropriation’ in popular culture suffer from an inherited politics of authenticity and ownership originating in a liberal legal–ethical framework. Here, I use Raymond Williams’s and Stuart Hall’s cultural theory to pinpoint the place at which cultural-appropriation discourse goes wrong – an essentialist and anti- historical notion of colonial encounters. We can overcome these limits through Marxist cultural and historical analysis. Outrage about colonial violence which most often roots appropriation discourse is better understood within the context of an account of the transition to capitalism beginning with the Low Countries and their eastern colonies. Furthermore, the Marxist idea of the cosmopolitan cultures of both capital and labour offers a productive path for the history of culture rooted in the same colonial encounter.
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26

Olaniyan, Tejumola. "On "Post-Colonial Discourse": An Introduction." Callaloo 16, no. 4 (1993): 743. http://dx.doi.org/10.2307/2932207.

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27

Moore-Gilbert, Bart. "Western Autobiography and Colonial Discourse: An Overview." Wasafiri 21, no. 2 (July 2006): 9–16. http://dx.doi.org/10.1080/02690050600694729.

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28

Parry, Benita. "Problems in Current Theories of Colonial Discourse." Oxford Literary Review 9, no. 1 (July 1987): 27–58. http://dx.doi.org/10.3366/olr.1987.002.

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29

Baumann, Emily. "Re-dressing colonial discourse: Postcolonial theory and the humanist project." Critical Quarterly 40, no. 3 (October 1998): 79–89. http://dx.doi.org/10.1111/1467-8705.00178.

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30

Eberl, Oliver. "Kant on Race and Barbarism: Towards a More Complex View on Racism and Anti-Colonialism in Kant." Kantian Review 24, no. 3 (August 9, 2019): 385–413. http://dx.doi.org/10.1017/s1369415419000189.

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AbstractWhether Kant’s late legal theory and his theory of race are contradictory in their account of colonialism has been a much-debated question that is also of highest importance for the evaluation of the Enlightenment’s contribution to Europe’s colonial expansion and the dispossession and enslavement of native and black peoples. This article discusses the problem by introducing the discourse on barbarism. This neglected discourse is the original and traditional European colonial vocabulary and served the justification of colonialism from ancient Greece throughout the Renaissance to the eighteenth century. Kant’s explicit rejection of this discourse and its prejudices reveals his early critical stance toward colonial judgements of native peoples even before he developed his legal theory. This development of his critical position can be traced in his writings on race: although he makes racist statements in these texts, his theory of race is not meant to ground moral judgements on ‘races’ or a racial hierarchy but to defend the unity of mankind under the given empirical reality of colonial hierarchies.
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31

Inam Ullah, Gul Andama, and Abid Nawaz. "Colonization and Decolonization of the Indian Subcontinent: A Colonial Discourse Analysis of 'A God in Every Stone'." Liberal Arts and Social Sciences International Journal (LASSIJ) 4, no. 1 (December 10, 2020): 282–92. http://dx.doi.org/10.47264/idea.lassij/4.1.24.

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The British Raj in the Indian subcontinent has been an area of academic and scholarly inquiries. The period has deeply impacted the indigenous culture and political system. Studies have highlighted a plethora of political, military and economic reasons accounting for the establishment and collapse of the Empire. However, Kamila Shamie’s novel A God in Every Stone (2014) adds another dimension to the subject, which is not power rather the colonial discourses which settled and unsettled the Empire in India. The study examines that how the colonial discourses helped the colonizers in the establishment of Empire in the subcontinent. The study contends that it is not the military might but the colonial discourses which helped the Empire take its roots. Ironically the same discourses also resulted into anticolonial resistance and the final collapse of the Empire due to its being endlessly split and anxiously repetitive in nature. The study is based on Shamsie’s novel. The analysis is developed round Homi K. Bhaba’s theory of "Mimicry and Man: The Ambivalence of Colonial Discourse”. The study, unlike the common perception, concludes that it was not military might alone, but the colonial discourses which settled and unsettled the British Raj in the Indian subcontinent.
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32

Popoola, Ibitayo S., Tosin A. Adesile, and Ibrahim O. Odenike. "A Comparative Discourse on Media Practice in Colonial and Post-Colonial Nigeria." Galactica Media: Journal of Media Studies 2, no. 2 (June 26, 2020): 22–38. http://dx.doi.org/10.46539/gmd.v2i2.104.

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This is a comparative study on media practice in colonial and post-colonial Nigeria. It covers journalism practice from 1920-2020. The study focuses on journalism practice during the days of nationalism-cum-political journalism era, led by Herbert Macaulay, Dr. Nnamdi Azikiwe, Chief Obafemi Awolowo, Chief Anthony Enahoro, Mr Ernest SeseiIkoli, amongst others. The study adopts journalism during the colonial days, up to the time of independence in 1960, as foundation, and compares it to the modern day journalism practice at the moment. The thesis in the study is anchored on the probing question of establishing changes that have taken place in the profession over a period of 160 years. While providing fresh discussions on the current journalism practice as well as the daunting challenges facing media professionals in Nigeria today, the study provides groundbreaking recommendations to rescue journalism that is almost comatose in Nigeria today. The study uses free press theory as theoretical underpinning, and the key informants interview method.
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33

Levisen, Carsten, and Melissa Reshma Jogie. "The Trinidadian ‘Theory of Mind’." International Journal of Language and Culture 2, no. 2 (December 7, 2015): 169–93. http://dx.doi.org/10.1075/ijolc.2.2.02lev.

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In this paper, we study the cultural semantics of the personhood construct mind in Trinidadian creole. We analyze the lexical semantics of the word and explore the wider cultural meanings of the concept in contrastive comparison with the Anglo concept. Our analysis demonstrates that the Anglo concept is a cognitively oriented construct with a semantic configuration based on ‘thinking’ and ‘knowing’, whereas the Trinidadian mind is a moral concept configured around perceptions of ‘good’ and ‘bad’. We further explore the Trinidadian moral discourse of bad mind and good mind, and articulate a set of cultural scripts for the cultural values linked with personhood in the Trinidadian context. Taking a postcolonial approach to the semantics of personhood, we critically engage with Anglo-international discourses of the mind, exposing the conceptual stranglehold of the colonial language (i.e., English) and its distorting semantic grip on global discourse. We argue that creole categories of values and personhood — such as the Trinidadian concept of mind — provide a new venue for critical mind studies as well as for new studies in creole semantics and cultural diversity.
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34

Colón, Christine. "Christianity and Colonial Discourse in Joanna Baillie's The Bride." Renascence 54, no. 3 (2002): 163–76. http://dx.doi.org/10.5840/renascence200254317.

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35

Mtairi, Naifa Al. "Edward Said: Post-colonial Discourse and Its Impact on Literature." Education and Linguistics Research 5, no. 1 (January 28, 2019): 1. http://dx.doi.org/10.5296/elr.v5i1.14287.

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This paper highlights Edward Said’s ideology for discerning literary texts that followed the colonial period as a post-colonial discourse. Though some scholars disapprove that notion, Said holds the view that literature is a product of contested social and economic relationships. The West attempts to represent the East and consequently dominates it, not only for knowledge but for political power as well. He assures the worldliness of texts and their interferences with disciplines, cultures and history. Thus, the post-colonial critic should consider the post-colonial literature that might take the form of traditional European literature or the role of the migrant writer in portraying the experience of their countries. The pot-colonial theory with its focus on the misrepresentation of the colonized by the colonizer and the former’s attitude of resistance, draws new lines for literature and suggests a way of reading which resists imperialist ideologies.
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36

Eriksson Baaz, Maria, and Judith Verweijen. "Confronting the colonial: The (re)production of ‘African’ exceptionalism in critical security and military studies." Security Dialogue 49, no. 1-2 (January 1, 2018): 57–69. http://dx.doi.org/10.1177/0967010617730975.

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Drawing on postcolonial theory, this article queries into the ways in which the concepts of militarism/militarization and securitization are applied to ‘African’ contexts. We highlight the selective nature of such application and probe into the potential reasons for and effects of this selectiveness, focusing on its signifying work. As we argue, the current selective uses of securitization and militarism/militarization in ‘Africa’ scholarship tend to recreate troublesome distinctions between ‘developed’ versus ‘underdeveloped’ spaces within theory and methodology. In particular, they contribute to the reproduction of familiar colonially scripted imagery of a passive and traditional ‘Africa’, ruled by crude force and somehow devoid of ‘liberal’ ideas and modes of governing. Yet we do not suggest simply discarding ‘selectiveness’ or believe that there are any other easy remedies to the tensions between universalism and particularism in theory application. Recognizing the ambivalent workings of colonial discourse, we rather contend that any attempts to trace the colonial into the present use of the concepts of securitization and militarism/militarization need to acknowledge the problematic nature of both discourses of ‘African’ Otherness and those of universalism and sameness.
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37

Zantop, Susanne, and Russell A. Berman. "Enlightenment or Empire: Colonial Discourse in German Culture." Modern Language Review 96, no. 2 (April 2001): 586. http://dx.doi.org/10.2307/3737468.

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38

Hanckock-Parmer, Teresa. "Vocation and Enclosure in Colonial Nuns’ Spiritual Autobiographies." Renascence 71, no. 3 (2019): 155–72. http://dx.doi.org/10.5840/renascence201971311.

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This article examines the discourse of enclosure utilized by Maria de San Jose (1656-1719, Puebla), Jeronima Nava y Saavedra (1669-1727, Bogota), and Francisca Josefa de Castillo (1671-1742, Tunja, Colombia) in their spiritual autobiographies. Despite dissimilar personal vocation narratives, these Hispanic nuns embraced enclosure as a tool of continuing spiritual advancement, both before and after actual profession of monastic vows. They portrayed the cloister simultaneously as connubial bedchamber and isolated hermitage, thus ascribing Baroque religious meaning to ancient anchoritic models through intersecting discourses of desert solitude, redemptive suffering, Eucharistic devotion, and nuptial mysticism. To attain ideal enclosure for self and others, these nuns advocated for reform in New World convents, which often reproduced worldly hierarchies, conflicts, and values. Enclosure, more than a symbolic vow or ecclesiastical mandate, constituted a formative practice that fostered correct action and attitude in nuns’ lives; these women conscientiously sought a cloistered life through which they cultivated holiness and created new spiritual meaning.
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39

Rehbein, Angela. "Dutiful Daughters and Colonial Discourse in Jane West'sA Gossip's Story." Eighteenth-Century Fiction 23, no. 3 (March 2011): 519–40. http://dx.doi.org/10.3138/ecf.23.3.519.

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40

Bohls, Elizabeth A., and Rod Edmond. "Representing the South Pacific: Colonial Discourse from Cook to Gauguin." Comparative Literature 51, no. 4 (1999): 349. http://dx.doi.org/10.2307/1771270.

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41

Hassam, Andrew. "“Strange yet familiar”: Domesticity and adventure in British colonial discourse." Prose Studies 20, no. 3 (December 1997): 64–78. http://dx.doi.org/10.1080/01440359708586623.

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42

Kerr, Douglas. "Orwell's BBC broadcasts: Colonial discourse and the rhetoric of propaganda." Textual Practice 16, no. 3 (January 2002): 473–90. http://dx.doi.org/10.1080/09502360210163435.

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43

Burton, Richard D. E. ""Maman-France Doudou": Family Images in French West Indian Colonial Discourse." Diacritics 23, no. 3 (1993): 69. http://dx.doi.org/10.2307/465401.

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44

Vaughan, Megan. "Colonial discourse theory and African history, or has postmodernism passed us by?1." Social Dynamics 20, no. 2 (June 1994): 1–23. http://dx.doi.org/10.1080/02533959408458569.

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45

Mohammadzadeh, Mohsen. "A Lacanian understanding of the southern planning theorists’ identification under the hegemony of western philosophy." plaNext - next generation planning 11 (July 2021): 62–80. http://dx.doi.org/10.24306/plnxt/68.

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As a planning theorist who has studied and taught planning theory in the Global South and North, I grapple with the question – “What does planning theory mean in the Global South?” To answer this question, I ontologically investigate the meaning of Southern planning theory based on a Lacanian approach. Drawing on the Lacanian theory of human subjectivity, this article explains how planning theorists’ identities are constituted through their interactions within academia. Lacanian discourse theory assists in exploring how most Southern planning theorists adopt, internalise, and use hegemonic Western philosophy, ideas, and discourses as the only accepted mechanism of truth. Consequently, this process profoundly alienates Southern planning theorists from their local context, as they often devalue, overlook, and neglect non-Western beliefs, ideas, knowledge, and philosophy. I argue that although the number of Southern planning theorists has increased during the last decades, non-Western philosophy is seldom utilised as the core of their critical studies. Based on the Lacanian discourse theory, I show that they mostly remain in the hegemonic mechanism of knowledge production that is embedded in the colonial era.
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46

Hawes, Clement. "Three Times Round the Globe: Gulliver and Colonial Discourse." Cultural Critique, no. 18 (1991): 187. http://dx.doi.org/10.2307/1354099.

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47

Porr, Martin, and Jacqueline M. Matthews. "Post-colonialism, human origins and the paradox of modernity." Antiquity 91, no. 358 (August 2017): 1058–68. http://dx.doi.org/10.15184/aqy.2017.82.

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Post-colonial thought affects the heart of Western science. Although there is comparatively little engagement with post-colonial theory in the fields traditionally concerned with human origins or human evolution, it should be of critical importance to Palaeolithic archaeology and human evolutionary studies. Examination of recent literature dealing with so-called modern human origins highlights key neglected aspects of this discourse, namely the status of nature and rationality, and demonstrates how these aspects are entangled with ongoing political and colonial influences on the production of knowledge.
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48

Löschnigg, Maria. "Shakespeare’s Post-Colonial Legacy: The Case of Othello." Anglia 131, no. 1 (April 2013): 17–34. http://dx.doi.org/10.1515/anglia-2013-0002.

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Abstract Post-colonial rewritings of European classics have been categorized either as texts which perpetuate colonial structures, or as ‘canonical counterdiscourses’, which stand in clear opposition to the source text. Appropriations of Shakespeare, in particular, have been the target of such polarized readings, which all seem to be based on the assumption that literary texts are fixed discourses. In my essay I shall try to counter the narrow post-colonial conceptualisation of the counter-discourse by taking a closer look at Othello-rewritings, with a special focus on African Murray Carlin’s play Not Now, Sweet Desdemona. As will be illustrated, Carlin’s text, just like so many other Shakespeare rewritings, draws on the ambiguities inherent in the pre-text, in order to engage in a dialogue with the Renaissance tragedy and activate its relevancies for modern post-colonial societies in a global context. The article thus proposes a new approach to Shakespeare rewritings, one that considers the pretexts’ polyvalence and one that exchanges notions of counter-discursivity with notions of textual and cultural reciprocity.
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49

Thorpe, Bill. "Frontiers of discourse: Assessing revisionist Australian colonial contact historiography." Journal of Australian Studies 19, no. 46 (September 1995): 34–45. http://dx.doi.org/10.1080/14443059509387235.

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50

Busia, Abena P. A. "Silencing Sycorax: On African Colonial Discourse and the Unvoiced Female." Cultural Critique, no. 14 (1989): 81. http://dx.doi.org/10.2307/1354293.

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