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Journal articles on the topic 'Colonial Discourses'
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1
Midgley, Clare. "Colonial discourses about Indian women." Journal of Postcolonial Writing 50, no. 6 (September 30, 2014): 743–47. http://dx.doi.org/10.1080/17449855.2014.964944.
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Storey, Kenton Scott. "“What will they say in England?”: violence, anxiety, and the press in nineteenth century New Zealand and Vancouver Island." Journal of the Canadian Historical Association 20, no. 2 (September 15, 2010): 28–59. http://dx.doi.org/10.7202/044398ar.
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Contemporary British imperial historiography argues that during the late 1850s/early 1860s antagonistic racial discourses became increasingly popular across the British Empire. According to this interpretation, escalating colonial violence and Darwinian racial discourses marginalized the humanitarian tenet that Indigenous peoples could achieve a measure of British civilization. During this same period the British colonies of New Zealand and Vancouver Island featured anxiety related to the threat of indigenous violence. But while New Zealand and Vancouver Island featured remarkable parallels in their colonial development, differing local conditions and relationships to the British metropole contributed to divergent reactions within local press to the threat of indigenous violence. This paper focuses on representative newspapers from New Zealand’s and Vancouver Island’s capital cities. An analysis of Auckland’s Southern Crossand Victoria’s British Colonist provides an opportunity to highlight the effects of colonists’ anxiety, the local resiliency of humanitarian discourses, and the influence metropolitan connections played in the formation of editorial perspectives.
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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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Estévez Hernández, Pablo. "El censo de 1950 en Guinea Española: la raza como categoría de recuento (la otredad absoluta en cuestión) / The 1950 census of Spanish Guinea: race as an enumerative category (absolute otherness in question)." Kamchatka. Revista de análisis cultural., no. 10 (December 29, 2017): 533. http://dx.doi.org/10.7203/kam.10.9912.
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Resumen: Al cambiar la disposición geopolítica tras 1898, España intenta articular un africanismo que permita justificar y valorar su presencia en las pocas colonias que le quedan en África. Este africanismo representaba una estrategia política que ofrecía una versión humanista de sus intereses en estas colonias, en principio sólo estratégico. El caso de Guinea ofrece una historia donde esta recreación tuvo reveses particulares, al no poder consolidar un origen racial que se pudiera poner en común. Pero, mientras fue cambiando el estatus de la colonia y al adquirir ésta nueva significación económica, la estrategia cambia y es capaz de disolver las anteriormente rígidas diferencias raciales dispuestas en documentos estadísticos. Este ensayo sigue los discursos que desde la antropología y las fuentes gubernamentales se dieron con respecto a la identidad indígena guineana, y a cómo fueron mutando las categorías para dar validez al sentido colonial: desde una categoría negativa y bajo el estereotipo de la “baja disposición al trabajo” a convertirse en seres asimilables y útiles para el propósito de la Nación. Igualmente, se pone énfasis en la confección de un censo colonial (1950) y su retroalimentación con los discursos antropológicos para poder captar la incisiva incursión colonial-administrativa y la re-presentación española en el terreno geopolítico.
Palabras clave: Guinea Española, censo, raza, africanismo.
Abstract: As the geopolitical disposition changed in 1898, Spain tried to articulate its Africanism as to justify and value its presence in the colonies left in Africa. This Africanism represented a political strategy that gave a humanist version of its own interests in the colonies. The case of Spanish Guinea brings up a story where this recreation have particular setbacks, as it was difficult to put together a common racial background. But, as the colony changed its status and economic significance, the strategy also changed, making it possible to dissolve the prior, rigid, racial differences deployed in statistic documents. This essay follows the discourses made from anthropology and governmental archives on indigenous Guinean identity, and studies how categories were mutating categories as to accept the colonial role of the Nation: from negative categories based on stereotypes of low profile for labor to assimilation and usefulness. The paper in centered on the confection of a colonial census (1950) and its feedback with anthropological discourses as to capture the colonial-administrative incursion and the representation of the Spanish in the geopolitical arena.
Key words: Spanish Guinea, census, race, Africanism.
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Lindo, Karen U. "Colonial voices: the discourses of empire." Journal of Postcolonial Writing 49, no. 2 (May 2013): 249–50. http://dx.doi.org/10.1080/17449855.2013.767509.
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Ryabchuk, Mykola. "The Ukrainian “Friday” and the Russian “Robinson”: The Uneasy Advent of Postcoloniality." Canadian-American Slavic Studies 44, no. 1-2 (2010): 7–24. http://dx.doi.org/10.1163/221023910x512778.
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AbstractThe paper addresses the problem of Russian-Ukrainian asymmetric relations as revealed in the struggle of two discourses—the discourse of imperial dominance and the discourse of national/nationalistic resistance and liberation. Critical discourse analysis is applied to deconstruct the imperial discourse as a major obstacle for the normalization of Russian-Ukrainian relations. Postcoloniality is suggested as a desirable condition for both Russian and Ukrainian cultures to achieve internal freedom and eliminate colonial stereotypes and anti-colonial mobilization, respectively.
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SARTORI, ANDREW. "BEYOND CULTURE-CONTACT AND COLONIAL DISCOURSE: “GERMANISM” IN COLONIAL BENGAL." Modern Intellectual History 4, no. 1 (March 8, 2007): 77–93. http://dx.doi.org/10.1017/s1479244306001053.
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This essay will explore the presence of Germany as a key trope of Bengali nationalist discourse in the late nineteenth century and the early twentieth. It will problematize the exhaustiveness of a conventional spectrum of interpretation in the analysis of colonial intellectual history that has been defined at one extreme by the cultural violence of colonial interpellation and at the other by a hermeneutic conception of authentic intercultural encounter across the limits of great traditions. When Bengalis actually began to interact directly with Germans and German thought, it was an encounter whose parameters had already been deeply determined in the course of the preceding forty or fifty years. But I shall also argue that this appeal to the trope of Germany emerged from within a more complex, multilateral configuration in which “Germany” was itself a key figure of Victorian discourses in Britain itself.
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Kostenko, Ganna. "IMPERIAL SRATEGIES AND DISCIURCES OF DOMINATION IN UKRAINIAN CULTURE." Almanac of Ukrainian Studies, no. 23 (2018): 129–36. http://dx.doi.org/10.17721/2520-2626/2018.23.21.
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The imperial strategies and discourses of domination in modern Ukrainian culture, their manifestations in the Ukrainian literature on the basis of post-colonial and cultural-anthropological methodologies are analyzed. Integration and consolidation of Ukrainian national culture is an important state-building and globalization process. The very state of postcoloniality of contemporary Ukrainian culture demands new integrated philosophical studies of Ukrainian studies, including the emancipatory, decolonial socio-therapeutic goal. The questions of imperial strategies of domination, postcolonial discourse and globalization were covered in his writings by G. Grabovich, T. Gundorov, N. Zborovsk, M. Pavlyshyn, O. Titar, E. Thomson, O. Yurchuk. It is argued that the proliferation of an anti-colonial narrative is a definite step in overcoming the colonial heritage, but much more effective in overcoming colonialism is through democratization and the simultaneous spread of different types of discourses - postcolonial, decolonial, postimperial, anti-colonial, multicultural. Modern Ukrainian culture demonstrates both anti-colonial and post-colonial discourses. Socio-political and socio-cultural events of the last time especially actualize anti-colonial discourses, which is due to awareness of Ukraine as a former colony. At the same time, post-colonial discourses also demonstrate not only global but also national Ukrainian specifics. We see that colonialism in Ukraine, and, accordingly, the imperial resentment of the former metropolis with respect to Ukrainian lands, is not only a historical phenomenon, but a condition that determines and generates new conflicts up to an armed confrontation. In general, the texts of Ukrainian contemporary literature in view of the state of postcolonialism are classified into two types: 1) the type that focuses on the deconstruction of the imperial (postmodern post-colonialism), 2) the type that restores the Ukrainian national mythology (nationally oriented post-colonialism). The traces of the imperial are analyzed in the useful sense of the national-centered construction, and in the negative, when under the postmodern mask the cultural field of the Empire-Colony relations is restored. It is concluded that national Ukrainian culture will develop effectively only if the main imperial strategies are deconstructed and the main imperial myths are debunked.
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JANIEWSKI, DOLORES E. "“Confusion of Mind”: Colonial and Post-Colonial Discourses about Frontier Encounters." Journal of American Studies 32, no. 1 (April 1998): 81–103. http://dx.doi.org/10.1017/s0021875898005817.
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An interpretation of frontier texts must respond to the demand by Gesa Mackenthun and other scholars that “empire be added to the study of American culture.” As written by authors like Frederick Jackson Turner, who placed themselves on the colonizing side of the frontier, these texts described the frontier as “the meeting point between savagery and civilization” where European immigrants became “Americanized, liberated, and fused into a mixed race.” Here was forged a “composite nationality for the American people.” Such texts with their understanding of the “Indian frontier ” as a “consolidating agent in our history” which developed “the stalwart and rugged qualities of the frontiersman,” helped to construct the American identity as the “imperial self” with its implicitly patriarchal, Eurocentric, and colonial assumptions. Describing the frontier as a “military training school, keeping alive the power of resistance to aggression,” such texts failed to acknowledge the aggressive acts that seized the land from its original inhabitants.
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Fløysand, Arnt, Gordon Pirie, and Cheryl McEwan. "Spaces of Scandinavian Encounters in Colonial South Africa: Reconfiguring Colonial Discourses." Norsk Geografisk Tidsskrift - Norwegian Journal of Geography 68, no. 3 (April 14, 2014): 199–200. http://dx.doi.org/10.1080/00291951.2014.904405.
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Polezzi, Loredana. "Imperial reproductions: the circulation of colonial images across popular genres and media in the 1920s and 1930s." Modern Italy 8, no. 1 (May 2003): 31–47. http://dx.doi.org/10.1080/1353294032000074061.
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SummaryThe Fascist phase of the Italian colonial experience was characterized by the diffusion of colonial discourses and imagery across Italian culture. Significantly, it was frequent for the same people to produce texts belonging to diverse genres, often cutting across different media and irrespective of distinctions between elite and popular audiences. Concentrating on representations of the East African territories which were eventually to constitute the Africa Orientale Italiana (AOI), the article analyses the way in which a selected number of images of the colonies spread across different genres and media, arguing in favour of an interdisciplinary approach to colonial processes of representation. Textual and visual mappings of Africa inscribed its territories with European symbols, value systems and signifiers. Geographers and travel writers, in particular, had a fundamental role in creating not only the physical but also the mental space for colonization. They enacted the transformation of East Africa from the dangerous and unmapped setting of the heroic acts of individual explorers to the stage for a collective colonial effort. In their footsteps there followed the discourse of tourism and the tourist industry, which was meant to integrate the image of the colonies with that of the peninsula.
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Wemyss, Georgie. "White Memories, White Belonging: Competing Colonial Anniversaries in ‘Postcolonial’ East London." Sociological Research Online 13, no. 5 (September 2008): 50–67. http://dx.doi.org/10.5153/sro.1801.
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This paper explores how processes of remembering past events contribute to the construction of highly racialised local and national politics of belonging in the UK. Ethnographic research and contextualised discourse analysis are used to examine two colonial anniversaries remembered in 2006: the 1606 departure of English ‘settlers’ who built the first permanent English colony in North America at Jamestown, Virginia, and the 1806 opening of the East India Docks, half a century after the East India Company took control of Bengal following the battle of Polashi. Both events were associated with the Thames waterfront location of Blackwall in the east London borough of Tower Hamlets, an area with the highest Bengali population in Britain and significant links with North America through banks and businesses based at the regenerated Canary Wharf office complex. It investigates how discourses and events associated with these two specific anniversaries and with the recent ‘regeneration’ of Blackwall, contribute to the consolidation of the dominant ‘mercantile discourse’ about the British Empire, Britishness and belonging. Challenges to the dominant discourse of the ‘celebration’ of colonial settlement in North America by competing discourses of North American Indian and African American groups are contrasted with the lack of contest to discourses that ‘celebrate’ Empire stories in contemporary Britain. The paper argues that the ‘mercantile discourse’ in Britain works to construct a sense of mutual white belonging that links white Englishness with white Americaness through emphasising links between Blackwall and Jamestown and associating the values of ‘freedom and democracy’ with colonialism. At the same time British Bengali belonging is marginalised as links between Blackwall and Bengal and the violence and oppression of British colonialism are silenced. The paper concludes with an analysis of the contemporary mobilisation of the ‘mercantile discourse’ in influential social policy and ‘regeneration’ discourse about ‘The East End’.
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Schulman, Ivan A. "Social Exorcisms: Cuba's (Post)Colonial (Counter)Discourses." Hispania 75, no. 4 (October 1992): 941. http://dx.doi.org/10.2307/343862.
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Grew, Francis. "Representing Londinium: The Influence of Colonial and Post-Colonial Discourses." Theoretical Roman Archaeology Journal, no. 2000 (March 29, 2001): 12. http://dx.doi.org/10.16995/trac2000_12_24.
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Samuel, Simon. "THE BEGINNING OF MARK: A COLONIAL/ POSTCOLONIAL CONUNDRUM." Biblical Interpretation 10, no. 4 (2002): 405–19. http://dx.doi.org/10.1163/15685150260340761.
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AbstractThis article reads the Markan beginning (Mark 1:1), arguably the superscription, from a postcolonial perspective. It examines whether or not Mark begins the story of Jesus as a pro- or anti- or postcolonial response to the colonist Roman and certain relatively dominant native Jewish nationalistic and collaborative discourses of power. This reading is informed by the postcolonial theoretical concepts of mimicry, ambivalence and hybridity. It examines the consensual-conflictual hybridity of 'Aρχη τoυ ευαγγελιoυ 'Iησoυ Xριστoυ [υιoυ εoυ], firstly in the Roman imperial context of 'Aρχη τoυ ευαγγελιoυ Kαισαρoυ υιoυ εoυ, and secondly in the native Jewish nationalistic and collaborative discursive contexts. Attention is given to the potential interface of this category of words, codes and symbols in Mark with their occurrences in the imperial cult and in the biblical and postbiblical discourses. I argue that, while adhering to these words, codes and symbols of the Roman and Jewish discourses, Mark potentially creates an element of indetminancy and disruption of meaning. This may perhaps be with a view to create a voice of its own that is affiliative and disruptive to both the Roman colonial and the native Jewish nationalistic and collaborative voices. This article thus sheds light to the affiliative alterity of Mark, a characteristic of most postcolonial discourses whether ancient or modern. This reading is informed by my own postcolonial experience of being born and bred in a minority community in postcolonial 'India' and also by the experiences of being the 'other' in the former colonial masters' mother country. My own ambivalent affiliative-antagonistic attitude toward both countries and their discourses of power inform my reading.
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Dunn, Mary. "Neither One Thing Nor the Other: Discursive Polyvalence and Representations of Amerindian Women in the Jesuit Relations." Journal of Jesuit Studies 3, no. 2 (March 1, 2016): 179–96. http://dx.doi.org/10.1163/22141332-00302001.
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This article confirms what others have argued about the bifurcated representation of Amerindian women in the Jesuit Relations (aggressive, insubordinate, prideful, and licentious on the one hand and docile, obedient, humble, and chaste, on the other) but extends the analysis of gendered discourse at work in the text to argue that the Relations persist in characterizing both types of Amerindian women as virile in excess of the limits of prescribed femininity. Attention to the stubborn persistence of the virile in Jesuit representations of Amerindian women suggests that the encounter between French Jesuit gender norms and the gendered ideals native to the indigenous populations of colonial Canada is best understood as an encounter between a range of competing discourses about gender and gestures toward a polyvalence of gendered discourses at play in colonial texts more generally.
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VAN BEUSEKOM, MONICA M., and DOROTHY L. HODGSON. "LESSONS LEARNED? DEVELOPMENT EXPERIENCES IN THE LATE COLONIAL PERIOD." Journal of African History 41, no. 1 (March 2000): 29–33. http://dx.doi.org/10.1017/s0021853799007562.
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The post-World-War-II period has typically been seen as the beginning of the ‘development era’. As global power relations shifted and nationalist and international pressure to liberalize and end colonial rule mounted, the colonial powers sought to revise their rationales for the legitimacy of the colonial endeavor. Longstanding dichotomies such as metropole/colony and civilized/primitive were reworked into the categories of developed/underdeveloped. The scale and intensity of development interventions increased dramatically, and a language of planned development, undergirded by ‘science’, came to frame the policy debates of colonial administrators and the technical experts they relied on, as well as nationalists and local elites. But development had been a central feature of encounters between the West and Africa since at least the early twentieth century, so that by the 1950s, all parties involved in the encounter had substantial experience of its policies and practices. Using detailed ethnohistorical and archival data, the papers in this special issue examine development programs in the late colonial period from across the continent in order to analyze how such historical experiences contributed to the conceptualization, implementation and outcomes of these programs.These papers, like much recent research on development, explore development discourses and the ways in which experts and government officials defined particular development problems and conceptualized solutions. But in examining particular development programs across Africa, these papers seek to bring development practice into the analysis of development discourse. Rather than situating persistence and change in development discourses largely within dominant international and government institutions, these papers argue that such discourses were inevitably intertwined with development practice. In considering the local configurations within which experts and officials sought to implement their ambitious master plans, these papers show that few if any plans remained uninfluenced by local struggles over land, labor or agricultural and environmental expertise. Neither hegemonic nor unchanging, late colonial development agendas were in fact rooted in the experiences of earlier colonial efforts to manage rural livelihoods and tied to both the global changes and local realities of the late colonial era.
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Tharamangalam, Joseph. "Whose Swadeshi? Contending Nationalisms among Indian Christians." Asian Journal of Social Science 32, no. 2 (2004): 232–46. http://dx.doi.org/10.1163/1568531041705068.
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AbstractThe current resurgence of Hindu fundamentalism in India is broadly situated in the search for a pan-Indian Hindu identity, and in the assertion of a pan-Indian "Hindutva" (Hindu-ness) that is claimed to be the true heritage of Indians. This discourse inevitably involves the demarcation of the "Hindu" from the "other" — minorities defined as less Indian, if not foreign. Historical grievances are constructed against them and used to justify attacks on them. These "others", however, have their own discourses, their own constructions of identities, and their own articulations of historical grievances; and these are not necessarily defensive, or reactions to the Hindu fundamentalist discourse. This paper discusses the nationalist discourse of Indian Christians during the anti-colonial struggles and in the post-colonial era; an era that contained not only a rejection of Western colonial domination, but also a critique of Western hegemony over Christianity itself. Included in this discourse are the celebration of indigenous Christian traditions on the one hand, and the "Inculturation" (or simply, Indianization) of Christianity in such areas as the liturgy and even theology. Ironically, however, this process, spearheaded by the "upper caste" Christian elite, led to an oppositional discourse of the subaltern "lower caste" Christians, who resent what they see as "Sanskritization" or even "Brahminization". They have attempted to formulate their own forms of inculturation, including a sophisticated Dalit Theology. This paper examines the dialectic of these discourses, situating these in their specific historical, local-global contexts.
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Mohanty, Chandra Talpade. "Under Western Eyes: Feminist Scholarship and Colonial Discourses." Feminist Review, no. 30 (1988): 61. http://dx.doi.org/10.2307/1395054.
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Mohanty, Chandra. "Under Western Eyes: Feminist Scholarship and Colonial Discourses." Feminist Review 30, no. 1 (November 1988): 61–88. http://dx.doi.org/10.1057/fr.1988.42.
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Severo, Cristine Gorski, and Sinfree Bullock Makoni. "Discourses of language in colonial and postcolonial Brazil." Language & Communication 34 (January 2014): 95–104. http://dx.doi.org/10.1016/j.langcom.2013.08.008.
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Aljunied, Syed Muhd Khairudin. "BRITISH DISCOURSES AND MALAY IDENTITY IN COLONIAL SINGAPORE." Indonesia and the Malay World 37, no. 107 (March 2009): 1–21. http://dx.doi.org/10.1080/13639810902743016.
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Rovito, Alana, and Audrey R. Giles. "Outside Looking In: Resisting Colonial Discourses of Aboriginality." Leisure Sciences 38, no. 1 (October 14, 2015): 1–16. http://dx.doi.org/10.1080/01490400.2015.1057661.
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Polezzi, Loredana. "Description, appropriation, transformation: Fascist rhetoric and colonial nature." Modern Italy 19, no. 3 (August 2014): 287–303. http://dx.doi.org/10.1080/13532944.2014.927355.
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During the period of Fascism, a variety of discourses and representations were attached to colonial landscapes and to their uses. African nature was the subject of diverse rhetorical strategies, which ranged from the persistence of visions of wilderness as the locus of adventure to the domesticating manipulations of an incipient tourist industry aiming to familiarise the Italian public with relatively tame forms of the exotic. Contrasting images of bareness and productivity, primitivism and modernisation, resistance to change and dramatic transformation found their way into accounts of colonial territories ranging from scientific and pseudo-scientific reports to children's literature, from guidebooks to travel accounts, all of which were sustained not just by written texts but also by iconographic representations. This article will look at the specific example of accounts of Italian Somalia in order to explore Fascist discourses regarding colonial nature and its appropriation. Documents examined will include early guidebooks to the colonies, a small selection of travel accounts aimed at the general public, as well as the works of a number of geographers and geologists who were among the most active polygraphs of the period, and whose writings addressed a wide range of Italian readers.
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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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Johnston, Anna. "‘God being, not in the bush’: The Nundah Mission (Qld) and Colonialism." Queensland Review 4, no. 1 (April 1997): 71–80. http://dx.doi.org/10.1017/s1321816600001331.
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Throughout the history of British colonies, the intermingling of commerce and ‘civility’ produced the kinds of colonies that Britain (like other imperial nations) most needed — colonies which not only produced raw materials or space for recalcitrant criminals, but also spaces in which imperialist discourses could educate, convert, and expand what was known of human consciousness. The imperial ‘duty’ was to civilise and conquer the unknown non-Western world for imperial consumption and ‘native’ edification. Through education, both religious and secular, European missionaries sought to inculcate native minds and bodies with the tenets of Western Christianity and culture. Whilst many recent studies have examined the ways in which imperial discourses conquered and codified ‘other’ cultures and peoples, the history of the missionary movement exemplifies a particularly overt form of the dissemination of imperial/Christian discourses. Through Christian teachings, which not only codified religious thinking but also appropriate social behaviour, imperial discourses shaped the manner in which life was experienced under Christian and imperial rule. This paper will explore the ways that missionary activity assisted and effected colonial control.
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Srivastava, Sanjay. "Natives, Subjects, Consumers: Notes on Continuities and Transformations in Indian Masculine Cultures." Masculinities & Social Change 5, no. 1 (February 21, 2016): 1. http://dx.doi.org/10.17583/mcs.2016.1905.
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<div><p>This article explores recent histories of masculine cultures in India. The discussion proceeds through outlining the most significant sites of the making of masculinity discourses during the colonial, the immediate post-colonial as well as the contemporary period. The immediate present is explored through an investigation of the the media persona of India's current Prime Minister, Narendra Modi. Through constructing a narrative of Indian modernity that draws upon diverse contexts -- such as colonial discourses about natives, anti-colonial nationalism, and post-colonial discourses of economic planning, 'liberalization' and consumerism -- the article illustrates the multiple locations of masculinity politics. Further, the exploration of relationships between economic, political and social contexts also seeks to blur the boundaries between them, thereby initiating a methodological dialogue regarding the study of masculinities. The article also seeks to point out that while there are continuities between the (colonial) past and the (post-colonial) present, the manner in which the past is utilised for the purposes of the present relates to performances and contexts in the present. Finally, the article suggests there is no linear history of masculinity, rather that the uses of the past in the present allow us to understand the prolix and circular ways in which the present is constituted. </p></div>
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Bobineau, Julien. "The Historical Taboo: Colonial Discourses and Postcolonial Identities in Belgium." Werkwinkel 12, no. 1 (June 27, 2017): 107–23. http://dx.doi.org/10.1515/werk-2017-0007.
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Abstract This article examines so-called colonial discourses in Belgium related to the former Sub-Saharan colony owned by Leopold II of Belgium which today is known as the Democratic Republic of Congo (DR Congo) or the Congo-Kinshasa. Having introduced the colonial history of the DR Congo from the 15th century until 1910, the study starts with a discussion of Van den Braembussche’s concept of a ‘historical taboo’ and four ways of engaging with such implicit interdictions. Finally, an empirical analysis of colonial discourses in Belgium from the 1890s until today will be presented in conjunction with Belgium’s linguistic-cultural division, taking into account age-related divergence.
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Elberfeld, Rolf. "Forschungsperspektive »Interkulturalität«." Zeitschrift für Kulturphilosophie 2008, no. 1 (2008): 7–36. http://dx.doi.org/10.28937/1000106487.
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In the 20th century the European sciences have tried in different ways to develop post-colonial forms of knowledge. Since the 1920s, under headings such as »intercultural«, »multicultural« and »transcultural«, discourses have arisen in the USA and in Europe in which, until the present, new perspectives and structures in the sciences have developed. The article offers, on one hand, a discourse analysis of these three headings until 1980 and makes clear by way of examples how complicated and deep the challenges are for knowledge discourses in Europe within the scope of the research perspective of »interculturality«.
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Islam, M. Adib Misbachul, Muhammad Nida Fadlan, and Abdullah Abdullah. "Resisting the 19th Century Colonial Politics of Exile: The Study of Kiai Ahmad Arrifai Kalisalak and Kiai Hasan Maolani Kuningan Letters." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 1 (August 10, 2021): 31–42. http://dx.doi.org/10.15575/jw.v6i1.10559.
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This article aims to reveal the discourse on the resistance of two Javanese ulama who were victims of the Dutch colonial politics of exile in the 19th Century. This study uses several letter manuscripts written by Kiai Ahmad Arrifai Kalisalak and Kiai Hasan Maolani Kuningan from their exile as primary sources. The letters addressed to his family and followers in Java were written in Javanese with the Pegon script. Through historical studies and discourse analysis, this study finds that the Dutch colonial politics of exile was not able to dampen the resistance of the ulama. The writing of letters from exile by Kiai Ahmad Arrifai Kalisalak and Kiai Hasan Maolani was intended to compete with the colonial powers, producing heretical discourses and disturbing public order as a pretext to banish them. Thus, this article concludes that the two ulama did from their exile was a new mode of resistance against colonialism.
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Madeira, Ana Isabel. "Comparing Colonial Education Discourses in the French and Portuguese african Empires: an essay on hybridization." Revista Española de Educación Comparada, no. 31 (June 29, 2018): 130. http://dx.doi.org/10.5944/reec.31.2018.22042.
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Este ensayo analiza la retórica educativa portuguesa, francesa y británica destacando las relaciones entre la administración colonial y las estructuras centrales del poder, señalando las ambigüedades y ambivalencias que atraviesan las diferentes estructuras de la autoridad imperial, es decir, los discursos sobre el gobierno, la civilización y la educación del colonizado. El estudio propone ir más allá de una visión «tradicional» del cambio educativo, es decir, un concepto basado en el análisis de influencias, fuerzas o relaciones de causa-efecto sobre el aspecto político de la educación. En contraste con las perspectivas que consideran las colonias como identidades culturales homogéneas, como extensiones de las ideas y prácticas metropolitanas, tiendo a enfatizar las relaciones simbióticas que se desarrollaron entre los imperios y la metrópoli. Esta posición contradice la representación del colonialismo como un proceso coherente y consistente, y define el escenario colonial como un contexto de conflicto entre colonizador y colonizado, en el que las ideas y prácticas sobre los procesos asociados a la civilización de los africanos están abiertos a la negociación y reestructuración de diferente tipos. Abordar el cambio educativo desde una perspectiva comparada también significa analizar cómo se conocieron y difundieron los discursos sobre la educación colonial, a nivel transnacional, y también cómo estos discursos fueron aceptados como norma y, por lo tanto, transformados en estrategias locales y programas concretos de acción. Esa perspectiva facilita la comprensión de los discursos sobre educación que atravesaron el espacio colonial, los cuales produjeron disparidades internas en relación a los procesos de expansión escolar, a los modelos pedagógicos y a la organización curricular, contradiciendo el concepto de política educativa así como la implementación local de programas producidos en la metrópoli europea.
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Read, Malcolm. "From Organicism to Animism: (Post)colonial or Transitional Discourses?" Bulletin of Hispanic Studies 77, no. 4 (October 2000): 551–70. http://dx.doi.org/10.3828/bhs.77.4.551.
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Bradford, Clare. "The Case of Children's Literature: Colonial or Anti-Colonial?" Global Studies of Childhood 1, no. 4 (January 1, 2011): 271–79. http://dx.doi.org/10.2304/gsch.2011.1.4.271.
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Since Jacqueline Rose published The Case of Peter Pan in 1984, scholars in the field of children's literature have taken up a rhetorical stance which treats child readers as colonised, and children's books as a colonising site. This article takes issue with Rose's rhetoric of colonisation and its deployment by scholars, arguing that it is tainted by logical and ethical flaws. Rather, children's literature can be a site of decolonisation which revisions the hierarchies of value promoted through colonisation and its aftermath by adopting what Bill Ashcroft refers to as tactics of interpolation. To illustrate how decolonising strategies work in children's texts, the article considers several alphabet books by Indigenous author-illustrators from Canada and Australia, arguing that these texts for very young children interpolate colonial discourses by valorising minority languages and by attributing to English words meanings produced within Indigenous cultures.
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Simour, Lhoussain. "The White Lady Travels: Narrating Fez and Spacing Colonial Authority in Edith Wharton's In Morocco." Hawwa 7, no. 1 (2009): 39–56. http://dx.doi.org/10.1163/156920809x449535.
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AbstractForegrounding Orientalism as a system of thought that has produced constructed images and disfigured discourses about Europe's Other, this paper is primarily concerned with the practice of delineating landscape and manipulating the space of Fez in Edith Wharton's In Morocco. It starts with a rereading of Edward Said's model of analysis and then moves to an investigation into how this travel narrative displays, vulgarizes, and reproduces one of the strategies characteristic of colonial discourse: the mapping of the colonial space, specifically through the inscription of self and Other power relations, fueled up by a will to knowledge and control over new territories. It also attempts to read Wharton's narrative against Sara Mills' argument, which claims that it is gender rather than genre that is at the genesis of colonial heterogeneity.
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Diamond, Beverley. "What's the Difference? Reflections on Discourses of Morality, Modernism, and Mosaics in the Study of Music in Canada." Canadian University Music Review 21, no. 1 (March 4, 2013): 54–75. http://dx.doi.org/10.7202/1014478ar.
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In different periods of Canadian cultural history, social difference has been articulated by means of discourses of morality, modernism, or mosaics (among others). Each realm of discourse has negotiated various fields of tension between, for instance, the local and the global, tradition and hybridity, or mediated and live performance. These fields of tension are not easily apparent unless we compare discourses relating to different genres of music and sociomusical spheres. The ways in which Canadian ethnomusicology has been complicit with strategies of "managing difference" become clearer with such analysis. Possible post-colonial strategies for empowering voices of difference are also considered in relation to Canadian studies.
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M’Baye, Babacar. "The Origins of Senegalese Homophobia: Discourses on Homosexuals and Transgender People in Colonial and Postcolonial Senegal." African Studies Review 56, no. 2 (August 8, 2013): 109–28. http://dx.doi.org/10.1017/asr.2013.44.
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Abstract:This article traces the history of homosexual and transgender behavior in Senegal from colonial times to the contemporary period in order to demonstrate the flimsiness of the claims, made by many political and religious leaders and scholars, that homosexuality is “un-African.” Such claims, which appear as reactions to neocolonialism and Western intervention in African affairs, usually are homophobic discourses that invoke patriotism, cultural difference, and morality in order to justify the subjugation of homosexual and gender nonconforming individuals (goor-jiggens) living in Senegal. In an attempt to understand the roots of Senegalese homophobia, the article analyzes several depictions of homosexuals and transgender people in contemporary Senegal and traces them to similar representations in European writings of the colonial period. As this approach reveals, homosexuals and transgender people in Senegal, from colonial times to the present, have been constructed as scapegoats, first of the French mission civilisatrice (civilizing mission) and then of Senegalese political and Islamic backlashes. Although they have always cohabited with the rest of the society, homosexuals and transgender people in Senegal have been treated largely as strangers in their own land. By analyzing the discourses of both French colonials and Senegalese, one finds a persistent binary opposing the West and Africa and denigrating sexual and gender variances and subcultures in Senegal as pathological European imports.
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Hanson, Lori, and Jethro Cheng. "Production of the Global Health Doctor: Discourses on International Medical Electives." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 4, no. 1 (May 28, 2018): 161–80. http://dx.doi.org/10.15402/esj.v4i1.315.
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This article attempts to interrupt dominant narratives in the literature about international service-learning (ISL) in the field of medicine by critically deconstructing discourse related to a common model used to teach global health in undergraduate medical education: the international medical elective (IME). Based on a study conducted in 2012, the results have not been previously published. Using a Foucauldian discourse analysis, the study interrogated the underlying assumptions behind the nature of “service” being rendered by conveying the imagery, language, and consequences of the dominant discourses used in journal articles indexed on MEDLINE between 2000 and 2011. The analysis revealed an IMEs literature steeped in problematic discursive (re)productions of colonial constructs and imagined geographies, primarily through two dominant discourses designated as “disease and brokenness” and “romanticizing poverty.” These discourses both justify and reinforce privileged subject positions for students engaged in these ISL experiences, while inadequately considering structures and systems that perpetuate marginalization and health inequities. Such discourses often marginalize or essentialize people of so-called “host” countries, while silencing subaltern perspectives, resistance struggles, knowledges, and epistemologies. Challenging current ISL practices in medicine requires educators to actively work towards decolonialization, in part by recognizing the ability of discourses to produce meaning and subjects.
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Vorhölter, Julia. "Negotiating social change: Ugandan discourses on Westernisation and neo-colonialism as forms of social critique." Journal of Modern African Studies 50, no. 2 (May 18, 2012): 283–307. http://dx.doi.org/10.1017/s0022278x12000055.
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ABSTRACTA common claim, in public discourses and in post-colonial theory, is that colonialism, and more recently the aid industry and the media, have created global hegemonic norms, which have been enforced on non-Western societies. While this may be true in some respects, this article takes a different stance on the debate. It scrutinises perceptions of Western-influenced social change in Uganda, and differentiates between discourses on Westernisation and discourses on neo-colonialism. Both are analysed as forms of social critique – one internally and the other externally oriented. The largely elitist discourse on neo-colonialism is explicitly critical of the West and its interventions in Uganda. But it is not representative of the more ambiguous perceptions of Westernisation among ‘ordinary’ people, who use references to the West to comment on contemporary Ugandan society. The article is based on empirical research in Northern Uganda. It focuses on discourses on gender, kinship and sexuality, and the recent debate on homosexuality.
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Garde, Jonah I. "Inclusive Development as Crip(dys)topic Promise: Querying Development, Dis/ability and Human Rights." Somatechnics 6, no. 2 (September 2016): 159–78. http://dx.doi.org/10.3366/soma.2016.0189.
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Western representations of the Southern disabled subject are shaped by discourses of Inclusive Development that simultaneously produce the conditions of the subject's visibility and intelligibility. The article traces these conditions through crip readings of historical and contemporary discourses and visual representations that outline the extent to which disability has always already been a crucial part of modern development rhetoric. The article asks if and how, Inclusive Development leads to a querying of ableist norms and processes of exclusion within practices and discourses of ‘development’. Analysing the hegemonic forms of disability and development knowledge produced within the textual and visual discourses on Inclusive Development the author foregrounds the ways in which ableist and colonial dichotomies are re-installed within the epistemologies of Inclusive Development. The article argues that the promises of justice and inclusion produced within development discourse point to a crip(dys)topic future that is always already out of place, thus effectively excluding inclusion.
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Arat-Koc, Sedef. "Decolonizing Refugee Studies, Standing up for Indigenous Justice: Challenges and Possibilities of a Politics of Place." Studies in Social Justice 14, no. 2 (January 7, 2021): 371–90. http://dx.doi.org/10.26522/ssj.v14i2.2271.
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This paper interrogates the challenges and potentials for solidarity between refugees and Indigenous peoples by bringing decolonial, anti-colonial and anti-imperialist critiques in different parts of the world, including in white settler colonies and in the Third World, into conversation with each other and with Refugee Studies. The first section of the paper offers two analytical steps towards decolonizing mainstream Refugee Studies. The first step involves identifying, analyzing and problematizing what we may call “an elephant in the room,” a parallax gap between Refugee Studies and studies of International Politics. The second analytical step is problematizing and challenging the popular discourses of charity and gratitude that dominate refugee discourses and narratives in the Global North. The second section of the paper engages in a more direct and detailed discussion about challenges to and possibilities for solidarity between refugees and Indigenous peoples. Articulating historical and contemporary parallels between refugee displacement from land and Indigenous dispossession of land, this section demonstrates that there are nevertheless no guarantees for political solidarity. It argues that potentials for solidarity are contingent on a politics of place, as articulated by Indigenous and non-Indigenous scholars; and also possibly on a reconceptualization and reorientation of refugee identity different from the ways it has been constituted in colonial discourses.
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Arat-Koc, Sedef. "Decolonizing Refugee Studies, Standing up for Indigenous Justice: Challenges and Possibilities of a Politics of Place." Studies in Social Justice 14, no. 2 (January 7, 2021): 371–90. http://dx.doi.org/10.26522/ssj.v14i2.2271.
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This paper interrogates the challenges and potentials for solidarity between refugees and Indigenous peoples by bringing decolonial, anti-colonial and anti-imperialist critiques in different parts of the world, including in white settler colonies and in the Third World, into conversation with each other and with Refugee Studies. The first section of the paper offers two analytical steps towards decolonizing mainstream Refugee Studies. The first step involves identifying, analyzing and problematizing what we may call “an elephant in the room,” a parallax gap between Refugee Studies and studies of International Politics. The second analytical step is problematizing and challenging the popular discourses of charity and gratitude that dominate refugee discourses and narratives in the Global North. The second section of the paper engages in a more direct and detailed discussion about challenges to and possibilities for solidarity between refugees and Indigenous peoples. Articulating historical and contemporary parallels between refugee displacement from land and Indigenous dispossession of land, this section demonstrates that there are nevertheless no guarantees for political solidarity. It argues that potentials for solidarity are contingent on a politics of place, as articulated by Indigenous and non-Indigenous scholars; and also possibly on a reconceptualization and reorientation of refugee identity different from the ways it has been constituted in colonial discourses.
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De Los Reyes, Guillermo. "“Curas, Dones y Sodomitas”: Sexual Moral Discourses and Illicit Sexualities among Priests in Colonial Mexico." Anuario de Estudios Americanos 67, no. 1 (June 30, 2010): 53–76. http://dx.doi.org/10.3989/aeamer.2010.v67.i1.332.
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Bourenane, Abderrahmene. "Authenticity and discourses in Aladdin (1992)." Journal of Arab & Muslim Media Research 13, no. 2 (September 1, 2020): 235–50. http://dx.doi.org/10.1386/jammr_00021_1.
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Since the first encounters between the East and the West, many Western artistic productions have been produced to introduce the Orient to the Occident. Antoine Galland’s translation of the oriental folkloric tales, known as One Thousand and One Nights marked a cultural transfer through introducing an exotic, colourful and adventurous, yet unsafe, life-threatening and mysterious image of the Orient. Scholars question the authenticity of the translation, and reject the true belonging of the tale of Aladdin’s Wonderful Lamp to the oriental cultural heritage suggesting its Western construction. This fabrication suggests the existence of several discourses that are to be unfolded with the critical discourse analysis of the pictorial and textual discourse of the tale and its several filmic adaptations. The tale was fully or partially adapted in several cinematographic productions during the last century. For example, while Aladin (1906) faithfully adapted part of the original tale, the 1992 version directed by Clements and Musker is a loosely inspiration perceived through an orientalist filter. The aim of this article is to investigate the authenticity and disclose the discourses concealed in Galland’s translation and its 1992 filmic adaptation, the critical discourse analysis in addition to Edward Saïd’s Orientalism provide the theoretical framework to analyse the excerpts from the translation and scenes from the film, in order to disclose the colonial, orientalist and feminist discourses they encapsulate.
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White, Carmen. "Affirmative Action and Education in Fiji: Legitimation, Contestation, and Colonial Discourse." Harvard Educational Review 71, no. 2 (July 1, 2001): 240–69. http://dx.doi.org/10.17763/haer.71.2.p1057320407582t0.
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In this article, Carmen M. White analyzes the debate about affirmative action policies in education in Fiji and explores the impact of colonial discourses on the debates. She asserts that, much like in the United States, affirmative action policies in Fiji have been intended to correct past injustices to minority and underprivileged groups. She shows how proponents of affirmative action use a colonial discourse that undercuts the power of their argument and yet paradoxically fails to acknowledge the historical roots of the lower educational attainment of the Fijian population. In considering similarities of debate on this issue between the United States and Fiji, White offers an additional perspective from which to understand the affirmative action debate. (pp. 240–268)
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Scott, David. "Conversion and Demonism: Colonial Christian Discourse and Religion in Sri Lanka." Comparative Studies in Society and History 34, no. 2 (April 1992): 331–65. http://dx.doi.org/10.1017/s0010417500017710.
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Since the publication of Edward Said's Orientalism in 1978, it has been difficult for anthropology to avoid the fact that its own discourse is ever entangled in a whole Western archive. What became clear, of course, was that the categories through which anthropology constructs descriptions and analyses of the social discourses and practices of non-Western peoples are themselves participants in a network of relations of knowledge and power. Interestingly enough, however, whereas the general import of this Foucauldian thesis has now been quickly assimilated, its challenge has hardly been taken up in terms of tracing out the lines of formation of specific anthropological, or, let us say, anthropologized, concepts.
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Bond, Chelsea, Mark Brough, and Leonie Cox. "Blood in our hearts or blood on our hands? The viscosity, vitality and validity of Aboriginal ‘blood talk’." International Journal of Critical Indigenous Studies 7, no. 2 (June 1, 2014): 1–14. http://dx.doi.org/10.5204/ijcis.v7i2.114.
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Blood metaphors abound in everyday social discourse among both Aboriginal and nonAboriginal people. However, ‘Aboriginal blood talk’, more specifically, is located within a contradictory and contested space in terms of the meanings and values that can be attributed to it by Aboriginal and non-Aboriginal people. In the colonial context, blood talk operated as a tool of oppression for Aboriginal people via blood quantum discourses, yet today, Aboriginal people draw upon notions of blood, namely bloodlines, in articulating their identities. This paper juxtaposes contemporary Aboriginal blood talk as expressed by Aboriginal people against colonial blood talk and critically examines the ongoing political and intellectual governance regarding the validity of this talk in articulating Aboriginalities.
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Fernando, Radin. "In the Eyes of the Beholder: Discourses of a Peasant Riot in Java." Journal of Southeast Asian Studies 30, no. 2 (September 1999): 263–85. http://dx.doi.org/10.1017/s0022463400013023.
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Peasant uprisings in Java under colonial rule are usually seen as precursors of the nationalist struggle for freedom. This view needs a radical revision in light of numerous small incidents of rural protest that did not have any political agenda as such. Instead, conflicts of interests among villagers over agricultural resources appear to have led to mutual recrimination and to denunciation of some individuals as rebels against colonial state. The colonial bureaucracy caught up in such incidents found it difficult to disentangle the truth from fabricated information and sought an easy way out by depicting villagers as rebels.
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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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Mudde, Laura. "Framing the Truth and Reconciliation Commission Process in Canada: A Media Analysis of Settler Colonial Rhetoric and Colonial Denial, 2003-2016." Journal of Critical Race Inquiry 7, no. 2 (October 28, 2020): 46–73. http://dx.doi.org/10.24908/jcri.v7i2.13525.
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The Truth and Reconciliation Commission (TRC) of Canada helped to expose the trauma experienced by Indigenous peoples in Canada’s Indian Residential Schools (IRS), which were governed and run by government and church officials. In 2008, the Canadian government formally apologized for these residential schools. This apology was undermined, however, by a denial of colonial history by Canada at the G20 in 2009, revealing a rhetorical contradiction that is part of a public narrative of colonial denial. This paper examines the public discourse during and after the TRC process to understand the impact of negative discourses regarding the TRC and colonialism. This case study examines written content from five Canadian media platforms that covered the Alternative Dispute Resolution (ADR) and TRC process between 2003 and 2016. Drawing on concepts such as the white possessive, white rage, and white fragility, the aim of this paper is to unpack the cognitive dissonance of apology concurrent with the rhetoric of settler colonial denial. Findings from the discourse analysis substantiate the hypothesis that continued dominant narratives of settler colonialism align with representations of the TRC process. This limits the authentic potential for a formal apology to address the IRS legacy which perpetuates continued settler colonial realities in Canada.
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Kommers, Jean, and Léon Buskens. "Dutch Colonial Anthropology in Indonesia." Asian Journal of Social Science 35, no. 3 (2007): 352–69. http://dx.doi.org/10.1163/156853107x224286.
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AbstractAttempts to assess the results of colonial anthropology in Indonesia faced some problems, which, until recently, have not been dealt with properly. Therefore, in a newly published comprehensive history of anthropology in the Netherlands, several studies focused on the character, rather than on the substance of colonial anthropology. In the case of Dutch colonial representations of Indonesia, 'colonial anthropology' appears to be an assemblage of various disciplines that constituted a fragmented whole (Indologie; Dutch Indies Studies) from which today's Dutch academic anthropology emerged. However, projection of current conceptions of anthropology into the colonial past resulted in a tendency to neglect some major characteristics of early representations that are imperative for the interpretation of these representations. Besides, a rather limited familiarity amongst present-day anthropologists with the way in which Dutch colonial politics became immersed in international discourses resulted in misappraisal of an essential change in colonial knowledge: the shift from local to analytical representations, deeply affecting the portrayal of Indonesian cultures. In colonial knowledge production, emphasis moved from ethnographic particularism to essentialist conceptions like 'Knowledge of the Native'. This shift also had serious consequences for the academic position of ethnology amongst other colonial disciplines. Until recently, this misappraisal could escape notice because students of Dutch colonial anthropology were insufficiently aware of the effects on interpretation of the great variety of disciplinary discourses, so characteristic for Dutch colonial studies. Therefore, we will here concentrate on these effects and on the growing intertwinement of knowledge and politics which was directly related to the international orientation of colonial policy that became increasingly prominent after the mid-nineteenth century.