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Journal articles on the topic 'Post-Colonial India'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Magedera, Ian H. "France-India-Britain, (post)colonial triangles: Mauritius/India and Canada/India, (post)colonial tangents." International Journal of Francophone Studies 5, no. 2 (2002): 64–73. http://dx.doi.org/10.1386/ijfs.5.2.64.

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2

Raju, Saraswati, M. Satish Kumar, and Stuart Corbridge. "Colonial and Post-Colonial Geographies of India." Economic Geography 84, no. 2 (2008): 249–51. http://dx.doi.org/10.1111/j.1944-8287.2008.tb00411.x.

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3

Chakravorty, Sanjoy. "Colonial and Post-Colonial Geographies of India." Annals of the Association of American Geographers 98, no. 1 (2008): 252–54. http://dx.doi.org/10.1080/00045600701734950.

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Nandini. "Colonial and Post-colonial Geographies of India." Social Change 37, no. 2 (2007): 108–10. http://dx.doi.org/10.1177/004908570703700209.

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Das, Diksha. "Post-Colonial India: A Review." InterViews: An Interdisciplinary Journal in Social Sciences 9, no. 1 (2022): 86–103. http://dx.doi.org/10.36061/iv.9.1.22.86.103.

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6

Ahmed, Waquar. "Comment: India's Development Projects, or Hinduism, a Love Story." Human Geography 11, no. 3 (2018): 83–87. http://dx.doi.org/10.1177/194277861801100307.

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Martin J. Haigh's India Abroad is ill-informed and misleading in multiple ways. It presents a romanticized view of ‘Indian’ culture and, what the author calls, Hindu or Hinduism. The article represents misreading of post-colonial praxis, and in turn, post-colonial comradery. Post-colonialism, as an intellectual movement, examines the impact of colonialism on the cultures of colonizing and colonized people. Post-colonialists, sometimes drawing upon Marxian traditions, have mapped exploitative and dependent relations between the metropolitan and colonial societies (Gregory et al. 2009, Blaut 199

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Krishnanunni, R., and Achutha Menon Vishnu. "Rethinking Gandhian Principles in Post Colonial Era." International Journal of Trend in Scientific Research and Development 3, no. 3 (2019): 286–89. https://doi.org/10.31142/ijtsrd21750.

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India gained its independence in 1947 and the pivotal role played by Gandhi in snatching its own peoples liberty is indispensable and still thrives to be a landmark in the Indian history. This paper examines attempts to quantify the significance and relevance of Gandhian principle in post colonial period. Krishnanunni R | Vishnu Achutha Menon "Rethinking Gandhian Principles in Post Colonial Era" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-3 | Issue-3 , April 2019, URL: https://www.ijtsrd.com/papers/ijtsrd21750.p

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Basu, Raj Sekhar. "Reinterpreting Dalit Movements in Colonial and Post Colonial India." Indian Historical Review 33, no. 2 (2006): 161–80. http://dx.doi.org/10.1177/037698360603300208.

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9

M.Backialakshmi. "Marital Relationship and the Woman's Thirst for Freedom in the Day in Shadow by Nayantara Sahgal." Shanlax International Journal of English 7, no. 1 (2019): 14–16. https://doi.org/10.5281/zenodo.3268989.

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Nayantara Sahgal is a socio- political novelist. She gives great social awareness of contemporary sensibilities in her novels like movement of social forces, memories of the colonial past and its impact on the people. She explores the collective dreams of the Indian people through her novels as an angry Gandhian of early generation of post-colonial India. The novel, The Day in Shadow, is set in Delhi and close to the seat of power and justice. The novel also revolves around a female Protagonist Simrit who believes ardently in the concept of freedom and is refused to take decision individually.

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Granger, Serge. "Canada/India, a (post)colonial tangent." International Journal of Francophone Studies 5, no. 2 (2002): 128–30. http://dx.doi.org/10.1386/ijfs.5.2.128.

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11

Sharma, Shubham. "Aditya Mukherjee, Political Economy of Colonial and Post-colonial India." Studies in People's History 10, no. 1 (2023): 116–19. http://dx.doi.org/10.1177/23484489231157511.

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12

Mondal, Sekh Rahim. "Anthropology in India from Colonial Legacy to Post Colonial Identity." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 15, no. 1 (2015): 47–58. http://dx.doi.org/10.1177/0972558x1501500104.

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This paper is a humble attempt to make a brief survey on growth and development of Anthropology in India and to find out the research trends of this discipline in this country, with particular reference to social and cultural Anthropology. A Special emphasis shall be given in this paper to highlight the problems as well as prospects of Anthropology in India as it has been facing both external and internal challenges of contemporary times, as like as other parts of the globe. The paper is entirely based on review of relevant literatures supported by authors own research and teaching experience

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13

Roy, Tirthankar. "THE BRITISH EMPIRE AND THE ECONOMIC DEVELOPMENT OF INDIA (1858-1947)." Revista de Historia Económica / Journal of Iberian and Latin American Economic History 34, no. 2 (2015): 209–36. http://dx.doi.org/10.1017/s0212610915000336.

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ABSTRACTInterpretations of the role of the state in economic change in colonial (1858-1947) and post-colonial India (1947-) tend to presume that the colonial was an exploitative and the post-colonial a developmental state. This article shows that the opposition does not work well as a framework for economic history. The differences between the two states lay elsewhere than in the drive to exploit Indian resources by a foreign power. The difference was that British colonial policy was framed with reference to global market integration, whereas post-colonial policy was framed with reference to n

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14

K. O., Alex. "RaagDarbari: An Analysis of the Post-Colonial Political Scenario in India." International Journal of English and Comparative Literary Studies 4, no. 2 (2023): 1–8. http://dx.doi.org/10.47631/ijecls.v4i2.564.

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In the novel, RaagDrabari, Shrilal Shukla explores the little nuances and complexities of the largest democracy in the world, India. This creative work as a political satire explicitly presents the pathetic condition of India by metaphorically presenting a typical Indian village called Shivpalganj. It is a microcosm of Indian villages which are alienated and neglected in terms of modern material outlooks and developments. In India, politics and government are the two important factors that decide the fate of the country. As Gillian Wright points out in her introduction to the translated versio

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B.Charanya and A.Selvam. "Post Colonial Perspectives in Badal Sircar's Indian History Made Easy." Shanlax International Journal of English 7, no. 1 (2019): 1–4. https://doi.org/10.5281/zenodo.3268973.

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adal Sircar is the most Proli c playwright of the post-Independence period. He has written and published many street plays in Bengali. His plays portay the very minute aspects and themes of post colonialism. He discloses the pathetic condition of the contemporary society in his plays. He founded the new form of theater called the “Street Theater”. Badal Sircar as a playwright has his chief focus and attention on post colonialism. He discusses about its impacts on our country through his plays that are written in fragments without any connection. Badal Sircar has focused on the col

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16

Volna, Ludmila. "R. K. Narayan's (Post-)Colonial Perspective:." University of Bucharest Review Literary and Cultural Studies Series 13, no. 2 (2023): 5–14. http://dx.doi.org/10.31178/ubr.13.2.1.

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R. K. Narayan (1906-2001) is considered one of the founding fathers of Indian writing in English, along with Raja Rao, Mulk Raj Anand and G.V. Desani, and is best known for creating the imaginary town of Malgudi. Another important feature of his fiction is what both critics and readers call a gentle or light-hearted humour. Humour has often been used to both subvert and survive various forms of political oppression (see Ştefănescu, Tripathi and Chettri). In Narayan, Malgudi, the centre of the action, is both a colonial and a post-colonial town, created and recreated over years and even decades

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Oinam, Bhagat. "‘Philosophy in India’ or ‘Indian Philosophy’: Some Post-Colonial Questions." Sophia 57, no. 3 (2018): 457–73. http://dx.doi.org/10.1007/s11841-018-0679-0.

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18

Ramakrishna, Shantha. "Functions of Translation in Post-Colonial India." Traduction et post-colonialisme en Inde — Translation and Postcolonialism: India 42, no. 2 (2002): 444–49. http://dx.doi.org/10.7202/003912ar.

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Résumé Pour comprendre la fonction de la traduction dans l'Inde post-coloniale, nous devons tenir compte de l'influence de cette activité sur l'image de l'Inde des orientalistes, ainsi que sur le rationalisme anti-colonial qui s'est opposé à la domination britannique dans un mouvement d'affirmation historique et identitaire. Aujourd'hui, en Inde, la traduction est reconnue et sert de lien entre les différents groupes linguistiques, jouant un rôle actif dans l'identité nationale. En Inde, peut-être plus que dans d'autres pays anciennement colonisés, il est possible d'écrire dans sa propre langu

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19

Dittmar, Linda. "Teaching Cisneros in India: Post(?)colonial Parables." Radical Teacher 101 (February 23, 2015): 54–62. http://dx.doi.org/10.5195/rt.2015.200.

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20

Islam, Md Nazrul. "RepackagingAyurvedain Post-Colonial India: Revival or Dilution?" South Asia: Journal of South Asian Studies 35, no. 3 (2012): 503–19. http://dx.doi.org/10.1080/00856401.2012.682967.

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21

Das Gupta, Sanjukta. "A “Criminal Tribe” in Post-Colonial India." Archiv orientální 92, no. 3 (2025): 523–45. https://doi.org/10.47979/aror.j.92.3.523-545.

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Today deemed a PVTG, or Particularly Vulnerable Tribal Group of West Bengal, the Lodhas (also known as Shabar) were categorized as a “criminal tribe” under British colonial rule and as a Denotified Tribe in the 1950s. This epistemic violence perpetrated by the British has remained deeply embedded within the hegemonic knowledge system of post-Independence India, and the Lodhas continue to be subjected to various humiliations and everyday violence by the rural population to this day, not only in their interaction with upper-caste and upper-class dominant groups, but also by upper-class members o

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22

Falvey, Lisa D. "Contextualizing Communication Technologies in Post-Colonial India." Review of Communication 8, no. 1 (2008): 68–73. http://dx.doi.org/10.1080/15358590701586527.

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23

Kerr, Ian J. "On the Move: Circulating Labor in Pre-Colonial, Colonial, and Post-Colonial India." International Review of Social History 51, S14 (2006): 85. http://dx.doi.org/10.1017/s0020859006002628.

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24

Grobin, Tina. "The development of Indian English post-colonial women's prose." Acta Neophilologica 44, no. 1-2 (2011): 93–101. http://dx.doi.org/10.4312/an.44.1-2.93-101.

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Indian English post-colonial women's prose has seen many a change in the last sixty years since the pioneering writers gave voice to the Indian women. By breaking away from the burden of the colonial past and the traditional limitations of Indian society, the writers carved out a place for a distinct female identity in the Indian English literary sphere. The more recent women's prose addresses a wide range of universal issues of human experience, usually closely interwoven with the colourful heritage of the Indian subcontinent. As such it has become a highly acclaimed and internationally recog

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25

Das, Runa. "A Post-colonial Analysis of India–United States Nuclear Security: Orientalism, Discourse, and Identity in International Relations." Journal of Asian and African Studies 52, no. 6 (2015): 741–59. http://dx.doi.org/10.1177/0021909615609940.

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This article uses Edward Said’s post-colonial framework to analyze India–United States (US) nuclear security relations in the post-Cold War period as a clash of US Orientalism and India’s nuclear sovereignty as a key marker of India’s post-colonial essence. Through an analysis of the discourses of India and the US with regard to India’s May 1998 detonation and the 123 Agreement, it explores the following questions: To what extent has America’s security relationship with India been characterized by Orientalist discourses? Does the revision of the US post-9/11 security relationship with India as

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26

Petlenko, Iryna. "POST-COLONIAL INDIA: RETHINKING POLITICS, ECONOMY AND CULTURE." Scientific Journal of Polonia University 68, no. 1 (2025): 214–23. https://doi.org/10.23856/6826.

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Analysis of post-colonial practices of modern India, which are based on critical re-evaluation of the colonial heritage and formation of an independent, authentic national identity. The rationale for the research article is dictated by the need to conceptualize the experience of decolonization of India, which is a unique example of the confluence of traditions and modernization. General scientific methods of analysis, synthesis, comparison and description, as well as historical, sociological and political science tools were applied to analyze how the confluence of the revival of traditions and

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27

Trautmann, Thomas R. "Discovering Aryan and Dravidian in British India." Historiographia Linguistica 31, no. 1 (2004): 33–58. http://dx.doi.org/10.1075/hl.31.1.04tra.

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Summary British India was an especially fruitful site for the development of historical linguistics. Four major, unanticipated discoveries were especially associated with the East India Company: those of Indo-European, Dravidian, Malayo-Polynesian and the Indo-Aryan nature of Romani. It is argued that they came about in British India because the European tradition of language analysis met and combined with aspects of the highly sophisticated Indian language analysis. The discoveries of Indo-European and Dravidian, the subject of this article, were connected with the British-Indian cities of Ca

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28

Aheli, Chaudhuri. "Plurality of Justice in Indian Detective Fiction: A Postmodern Study." Criterion: An International Journal in English 16, no. 2 (2025): 124–32. https://doi.org/10.5281/zenodo.15315795.

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The genre of modern detective fiction travelled to India from the West in a form ready for the consumption of the reading population. Although the lineage of detective fiction in India can be traced back to the Vedic age, this modern form of detective fiction has been a genre produced in India as late as the late nineteenth century. Traveling from west to east in a form ready for consumption by readers, this genre implemented colonial superiority over the colonized masses. However, the Indian detective fiction written during the post-modern age challenged this colonial enterprise of monopoliza

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WILLIAMS, Alexander. "Imagining the Post-colonial Lawyer: Legal Elites and the Indian Nation-State, 1947–1967." Asian Journal of Comparative Law 15, no. 1 (2020): 156–86. http://dx.doi.org/10.1017/asjcl.2020.7.

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AbstractA key feature of British rule in India was the formation of a class of elite metropolitan lawyers who had an outsized role within the legal profession and a prominent position in Indian politics. This paper analyzes the response of these legal elites to the shifting social and political terrain of post-colonial India, arguing that the advent of the Indian nation-state shaped the discursive strategies of elite lawyers in two crucial ways. First, in response to the slipping grasp of lawyers on Indian political life and increasing competition from developmentalist economics, the elite bar

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Aadi, Rajesh. "Freedom of Speech and Sedition in Post- Colonial Democracies: Lessons from Kenya, Ghana and South Africa for India." Acta Humana 12, no. 4 (2024): 109–17. https://doi.org/10.32566/ah.2024.4.7.

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Freedom of speech is a fundamental right in India, but colonial-era sedition laws and anti-terror laws, which challenge the core ethos of an independent democratic nation such as India have become a major challenge for the Indian society and question the existence, value and possible misuse of such laws. Since 2014, cases under the sedition law have increased by 28%, challenging the guarantees of human rights in India. With activists and legal experts questioning the value and misuse potential of such laws in India, the country should look up to the examples set by various post-colonial Africa

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Coelho, Karen. "Constructing Post-Colonial India: National Character and the Doon School:Constructing Post-Colonial India: National Character and the Doon School." Transforming Anthropology 10, no. 2 (2001): 48–50. http://dx.doi.org/10.1525/tran.2001.10.2.48.

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Dr Bimala Sharma. "A Tiger for Malgudi: Representation of Cultural Deterioration." Creative Launcher 4, no. 6 (2020): 103–11. http://dx.doi.org/10.53032/tcl.2020.4.6.17.

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This research article concentrates on cultural deterioration as projected in R. K. Narayan's A Tiger for Malagudi. The author picturizes the pain of post-colonial India that was struggling to preserve her pre-colonial culture. The novel depicts how the colonizers injected their philosophies in the psyche of the colonized. The concept of “we superior” allured the society. The temptation of new culture grew more in India and that transformed the society into new hybrid culture. On the backdrop of colonial era, the novel demonstrates a tendency of new culture and its impact upon Indian society. C

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Aneesha, Dutta. "Martial Race Theory and Colonial Military Recruitment: Constructing Racial Hierarchies in British India." AKSHARASURYA JOURNAL 06, no. 03 (2025): 107 to 115. https://doi.org/10.5281/zenodo.15344920.

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The British colonial administration constructed the martial race theory to selectively recruit soldiers based on racial, ethnic and geographical criteria. This paper examines how colonial discourse shaped the classifications of Indian communities into martial and non-martial groups, favouring Sikhs, Gurkhas and Pathans while marginalising high caste Hindu and Dalits. Using recruitment handbooks, administrative policies and military reports, the study highlights the racialised logic behind the British military enlistment practices. The shift in recruitment post-1857, particularly the Peel and E

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34

Racine, Jean-Luc. "Post-Post-Colonial India: From Regional Power to Global Player." Politique étrangère Hors série, no. 5 (2008): 65. http://dx.doi.org/10.3917/pe.hs02.0065.

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Shahparan, Mohammad. "The Cultural Conflicts on E.M. Forster a Passage to India: From Post - Colonial Perspective." Journal of World Science 2, no. 6 (2023): 785–97. http://dx.doi.org/10.58344/jws.v2i6.271.

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A Passage to India is an outstanding English novel from the early 20th century. This is the most successful novel written by EM Forster. Unlike other writers of fiction on colonial or postcolonial matters, Forster attempts to enrich the anti-hostile communication between British colonialists and colonized Indians in this acclaimed novel. The purpose of this study was to find out the beliefs and attitudes of British people towards non-English people that reflect cultural conflicts.This research uses a quantitative research type. Personal relations between Britain and India at the level of equal

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Lankina, Tomila, and Lullit Getachew. "Competitive Religious Entrepreneurs: Christian Missionaries and Female Education in Colonial and Post-Colonial India." British Journal of Political Science 43, no. 1 (2012): 103–31. http://dx.doi.org/10.1017/s0007123412000178.

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This article explores the influence of Protestant missionaries on male–female educational inequalities in colonial India. Causal mechanisms drawn from the sociology and economics of religion highlight the importance of religious competition for the provision of public goods. Competition between religious and secular groups spurred missionaries to play a key role in the development of mass female schooling. A case study of Kerala illustrates this. The statistical analysis, with district-level datasets, covers colonial and post-colonial periods for most of India. Missionary effects are compared

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Sharma, Kapil. "Destabilizing Section 377: An Indological Approach to Gender and Sexuality." Postcolonial Interventions: An Interdisciplinary Journal of Postcolonial Studies (ISSN 2455 6564) Vol. II, Issue 1 (January 31, 2017): 142–56. https://doi.org/10.5281/zenodo.1343575.

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The modalities of gender and sexuality are not divorced from the over-arching ubiquity of the idea of nation. The politics of gender and sexuality, queer issues, religion, nationalism and nationhood are all inextricably inter-connected and continuously enter into negotiation, intersection, coalition and opposition. Nation is always defined on gendered terms. This has been especially evident during the British colonization of India and other colonies. Imperialist Britain, as a Western nation and as the aggressor in colonial intrigue, forged a masculine identity in its literary and political dis

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AMBAGUDIA, JAGANNATH, and SASMITA MOHANTY. "Adivasis, Integration and the State in India: Experiences of Incompatibilities." International Review of Social Research 9, no. 2 (2020): 108–21. http://dx.doi.org/10.48154/irsr.2019.0012.

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Anthropologists, administrators and policy makers debated the adivasis question in the post-independent India from the perspectives of isolation, assimilation and integration. Amidst discourses, integration approach was followed to address the adivasi issues in the post-colonial period. Following the integration approach, the Indian state made series of promises to the adivasis in terms of granting equal citizenship rights in social, economic, political and cultural spheres; providing equal opportunities and committed to preserve and protect adivasi culture and identity. Despite such promises,

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AMBAGUDIA, JAGANNATH, and SASMITA MOHANTY. "Adivasis, Integration and the State in India: Experiences of Incompatibilities." International Review of Social Research 9, no. 2 (2020): 108–21. http://dx.doi.org/10.48154/irsr.2019.0012.

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Anthropologists, administrators and policy makers debated the adivasis question in the post-independent India from the perspectives of isolation, assimilation and integration. Amidst discourses, integration approach was followed to address the adivasi issues in the post-colonial period. Following the integration approach, the Indian state made series of promises to the adivasis in terms of granting equal citizenship rights in social, economic, political and cultural spheres; providing equal opportunities and committed to preserve and protect adivasi culture and identity. Despite such promises,

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CHIMNI, B. S. "International Law Scholarship in Post-colonial India: Coping with Dualism." Leiden Journal of International Law 23, no. 1 (2010): 23–51. http://dx.doi.org/10.1017/s092215650999032x.

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AbstractThis essay seeks to sketch and evaluate international law scholarship in post-colonial India in the period 1947–2007. The exercise is undertaken to assess how Indian scholarship has coped with the dual life of international law: the fact that it is both an instrument of domination and possible emancipation. It is contended that while the dominant approach of formalist dualism, which critiques colonial international law but embraces the narrative of progress in the present, has made a seminal contribution to the world of international law, in particular the first articulation of Third W

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VERGHESE, AJAY. "British Rule and Tribal Revolts in India: The curious case of Bastar." Modern Asian Studies 50, no. 5 (2015): 1619–44. http://dx.doi.org/10.1017/s0026749x14000687.

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AbstractBritish colonial rule in India precipitated a period of intense rebellion among the country's indigenous groups. Most tribal conflicts occurred in the British provinces, and many historians have documented how a host of colonial policies gave rise to widespread rural unrest and violence. In the post-independence period, many of the colonial-era policies that had caused revolt were not reformed, and tribal conflict continued in the form of the Naxalite insurgency. This article considers why the princely state of Bastar has continuously been a major centre of tribal conflict in India. Wh

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42

Trivedi, Harish. "India, England, France: A (Post-) Colonial Translational Triangle." Traduction et post-colonialisme en Inde — Translation and Postcolonialism: India 42, no. 2 (2002): 407–15. http://dx.doi.org/10.7202/004510ar.

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Résumé En 1923, le célèbre romancier et nouvelliste indien Premchand faisait paraître sa traduction, en hindi, du roman d'Anatole France Thaïs - traduction très proche de l'original mais volontairement libérale par endroits. Le choix de cette œuvre constitue un geste politique délibéré. Traduire un texte ne faisant pas partie du répertoire de la puissance colonisatrice, c'était en quelque sorte chercher à libérer la littérature de sa tutelle. D'autres traducteurs allaient poursuivre dans cette voie, avant et après l'indépendance, dévoilant ainsi les horizons plus vastes d'un univers non coloni

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AHMAD, RIZWAN. "Polyphony of Urdu in Post-colonial North India." Modern Asian Studies 49, no. 3 (2014): 678–710. http://dx.doi.org/10.1017/s0026749x13000425.

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AbstractMany scholars, politicians, and the lay people alike believe that Urdu in North India symbolizes a Muslim identity and culture. Based on an eight-month long ethnographic study and quantitative language data collected in Old Delhi, this article challenges this notion and shows that the symbolic meanings of Urdu have been mutating in post-colonial India. A cross-generational study involving both Muslims and Hindus shows that different generations assign different meanings to Urdu. Unlike the older generation, Muslim youth do not identify themselves with Urdu. A study of the Urdu sounds /

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Kapadia, Parmita. "Seeing Ourselves in the Cinema: Colonial and Post-Colonial Representations of India." South Asian Review 23, no. 2 (2002): 21–22. http://dx.doi.org/10.1080/02759527.2002.11932265.

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45

Chakraborty, Parikshit. "Village Studies: As a Dimension of Anthropological Tradition in India." Indian Journal of Research in Anthropology 9, no. 2 (2023): 101–10. http://dx.doi.org/10.21088/ijra.2454.9118.9223.6.

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In India, Village occupies an essential place in the social as well as cultural landscape. Indian village had a substantial unit of diversity. In the history of Indian social sciences, village continuously treated as the basic unit of Indian society. Village studies were for long more or less the stock-in trade of social anthropologists of India. After reviewing number of literatures, it has drawn that the idea of village studies in India started in post-colonial period. Therefore, the present paper aims to illustrate the tradition of village studies in Anthropology from preindependent phase t

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Framke, Maria, and Jana Tschurenev. "Umstrittene Geschichte." PROKLA. Zeitschrift für kritische Sozialwissenschaft 40, no. 158 (2010): 67–83. http://dx.doi.org/10.32387/prokla.v40i158.401.

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This article traces the complexity of anti- and post-colonial answers to Fascism and Nazism by looking at debates about fascism in India. By avoiding the often employed Euro-centrist approach of a generic concept of fascism, it tries to decentralize European experience. After reconstructing those post-colonial historiographical arguments which use the term ‘fascism’, we examine the historical reception of Fascism and Nazism in the anti-colonial movement. In doing so, the article first outlines the debates about Hindutva as a Fascist ideology and subsequently analyses Indian discussions about I

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Husain, Ejaz. "Pakistan: Civil-Military Relations in a Post-Colonial State." PCD Journal 4, no. 1-2 (2017): 113. http://dx.doi.org/10.22146/pcd.25771.

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This article has attempted to explain why the military has remained a powerful political institution/force in Pakistan. Its purpose was to test a hypothesis that posited that the colonial authority structure and the 1947 partition-oriented structural dynamics provided an important structural construct in explaining politics and the military in post-colonial Pakistan. To explain and analyse the problem, the study used books, journals, newspapers and government documents for quantitative/explanatory analysis. The analysis has focused on the military in the colonial authority structure in which t

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Hamid, Faiza, and Zainab Batool. "The Poetics of Pain and Protest: A Qualitative Exploration of Subaltern Voices in The Ministry of Utmost Happiness." Wah Academia Journal of Social Sciences 3, no. 2 (2024): 869–84. https://doi.org/10.63954/wajss.3.2.44.2024.

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The present paper aims at analyzing The Ministry of Utmost Happiness by Arundhati Roy in the light of theoretical underpinnings of Jameson’s third world literature. The novel dawns upon the fragmented situations of Indian democracy and economy. In the current article, the idea of Aftab’s identity in the third world India is suggested which shows twists and turns in his life under the dynamics of socio-political realities. Moreover, the research delves in the national conflicts influencing the region of Kashmir where the lives of people allegorize with post-colonial fragmentation in the third w

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Singh, Pashaura. "How Avoiding the Religion–Politics Divide Plays out in Sikh Politics." Religions 10, no. 5 (2019): 296. http://dx.doi.org/10.3390/rel10050296.

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This article looks at the intersection of religion and politics in the evolution of the Sikh tradition in the pre-colonial, colonial and post-colonial periods in the Indian subcontinent. The Sikh notion of sovereignty is at the heart of the intersection of religious and secular domains, and this relationship is examined empirically and theoretically. In particular, the conception of mīrī-pīrī is presented as a possible explanation for understanding the ‘new developments’ in contemporary Sikh politics in India.

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Paudel, Yog Raj. "Cultural Assimilation: A Post Colonial Perspective in Kim." Kalika Journal of Multidisciplinary Studies 5, no. 1 (2023): 126–42. http://dx.doi.org/10.3126/kjms.v5i1.60916.

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Rudyard Kipling’s Kim is mostly considered as a novel of advocacy for making colonizers stronger to rule the natives. It deals the native with a stereotypical perception of the oriental, particularly, of Indian people. This paper has used Edward Said’s postcolonial perspective of orientalism to analyze Kim. Emphasis is given on identifying the situations and expressions that are directed to cultural assimilation, trying to indicate that Kipling advocates for the English cultural supremacy and colonial significance in Indian territory. This research is based on primary as well as secondary data

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