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Journal articles on the topic 'Post-Colonial Studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Nwatu, Felix. "“Colonial” Christianity in Post-Colonial Africa?" Ecumenical Review 46, no. 3 (1994): 352–60. http://dx.doi.org/10.1111/j.1758-6623.1994.tb03434.x.

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2

Sibeud, Emmanuelle. "Post-Colonial et Colonial Studies: enjeux et débats." Revue d’histoire moderne et contemporaine 51-4bis, no. 5 (2004): 87. http://dx.doi.org/10.3917/rhmc.515.0087.

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3

Bose, Brinda, Bill Ashcroft, Gareth Griffiths, and Helen Tiffin. "The Post-Colonial Studies Reader." World Literature Today 70, no. 2 (1996): 483. http://dx.doi.org/10.2307/40152289.

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4

Wright, J. "Colonial and Early Post-Colonial Libya." Libyan Studies 20 (January 1989): 221–34. http://dx.doi.org/10.1017/s0263718900006725.

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Libya at the beginning of this century had little to offer the would-be imperialist and coloniser. The true value of Turkey's last remaining African possessions was not — despite the insistence of the Italian nationalist lobby — as a settler-colony or as a gateway to the largely illusory wealth of central Africa, but as a strategic base on the central Mediterranean. The general poverty of Ottoman Tripolitania and Cyrenaica was reflected indeed in the poverty of the literature in any language on contemporary Libya.But growing Italian interest in these territories, by 1900 almost the last parts

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5

Brown, C. Mackenzie. "Colonial and Post-Colonial Elaborations of Avataric Evolutionism." Zygon® 42, no. 3 (2007): 715–48. http://dx.doi.org/10.1111/j.1467-9744.2007.00862.x.

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6

RAMSAY, RAYLENE. "DEVELOPMENTS IN POST-COLONIAL FRENCH STUDIES." Journal of the Australasian Universities Language and Literature Association 100, no. 1 (2003): 147–62. http://dx.doi.org/10.1179/aulla.2003.100.1.015.

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7

Vergès, Françoise. "Les transformations des « post-colonial studies »." Hermès 51, no. 2 (2008): 41. http://dx.doi.org/10.4267/2042/24172.

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8

Cousins, Mark. "Post-colonial London." Critical Quarterly 41, no. 3 (1999): 36. http://dx.doi.org/10.1111/1467-8705.00247.

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9

Boyarin, Jonathan, Eitan Bar-Yosef, and Miriam Sivan. "(Post)colonial Jews." Wasafiri 24, no. 1 (2009): 69–72. http://dx.doi.org/10.1080/02690050802589263.

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10

Connell, Liam. "Post-colonial Interdisciplinarity." Critical Survey 16, no. 2 (2004): 1–6. http://dx.doi.org/10.3167/001115704782351708.

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11

Majumdar, Margaret A. "Les «post-colonial studies» dans l'aire anglophone." Raison présente 175, no. 1 (2010): 7–17. http://dx.doi.org/10.3406/raipr.2010.4242.

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12

Deckard, Sharae, Joel Kuortti, and Jopi Nyman. "Reconstructing Hybridity: Post-Colonial Studies in Transition." Modern Language Review 103, no. 3 (2008): 815. http://dx.doi.org/10.2307/20467921.

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13

Nattier, J. "Buddhist Studies in the Post-Colonial Age." Journal of the American Academy of Religion 65, no. 2 (1997): 469–85. http://dx.doi.org/10.1093/jaarel/65.2.469.

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14

Gafarova, Julia. "Post-Colonial Approach in Media Studies and User Studies." Zhurnal Sotsiologii i Sotsialnoy Antropologii (The Journal of Sociology and Social Anthropology) 22, no. 2 (2019): 210–29. http://dx.doi.org/10.31119/jssa.2019.22.2.8.

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15

BENNINGTON, ALICE. "(RE)WRITING EMPIRE? THE RECEPTION OF POST-COLONIAL STUDIES IN FRANCE." Historical Journal 59, no. 4 (2016): 1157–86. http://dx.doi.org/10.1017/s0018246x16000054.

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ABSTRACTThis article explores the fierce resistance and controversy that have marked the reception of post-colonial studies in France. In contrast to the anglophone academy, where post-colonialism emerged and was gradually institutionalized throughout the 1980s and 1990s, in France these approaches did not make a mark until much later. The context of social and political crisis over France's post-colonial populations, in which the debate surrounding post-colonial studies emerged, is fundamental to understanding the high stakes and thus the vehemence and polemical nature of their reception. Ins

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16

Maan, Ajit. "Post-Colonial practices and narrative nomads." Sikh Formations 1, no. 2 (2005): 217–27. http://dx.doi.org/10.1080/17448720500412728.

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17

Jowsey, Tanisha. "Post-Colonial Welcome?" Asia Pacific Journal of Anthropology 23, no. 1 (2022): 138–39. http://dx.doi.org/10.1080/14442213.2022.2034693.

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18

Maes‐Jelinek, Hena. "Another future for post‐colonial studies?: Wilson Harris’ post‐colonial philosophy and the ‘savage mind‘." Wasafiri 12, no. 24 (1996): 3–8. http://dx.doi.org/10.1080/02690059608589495.

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19

Shcherbak, Nina F. "Post-Colonial “Writing Back”." Polylinguality and Transcultural Practices 17, no. 3 (2020): 334–42. http://dx.doi.org/10.22363/2618-897x-2020-17-3-334-342.

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The main aim of this article is to outline the state of the art of contemporary post-colonial literature related to the names of Vidiadhar Surajprasad Naipaul, Theodore Wilson Harris, Amos Tutuola, Grace Nichols, Amryl Johnson, Fred D’Aguiar, Maryse Conde. The theory of post-colonial studies put forward by Franz Fanon is considered to account for the creation of a new type of a post-colonial writer who maintains his own identity and is not related to any stereotypes, being in a way a Gorgon face that freezes anyone who wants to apply European or North Atlantic views on it. This sort of literat

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20

Cheyfitz, Eric. "The (Post)Colonial Predicament of Native American Studies." Interventions 4, no. 3 (2002): 405–27. http://dx.doi.org/10.1080/1369801022000013824.

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21

Williams, Patrick. "‘No direction home?’ ‐ Futures for post‐colonial studies." Wasafiri 11, no. 23 (1996): 3–6. http://dx.doi.org/10.1080/02690059608589473.

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22

UFUOMA, ONOBRAKPEYA. "RE-DEFINING THE POST-COLONIAL NIGERIAN URBAN SPACES THROUGH ART: CASE STUDIES IN SELECTED LOCATIONS." Journal of Colleges of Language and Communication Arts Education, Lagos State University of Education. 2, no. 1 (2023): 1–15. https://doi.org/10.5281/zenodo.8285142.

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The research project focuses on re-defining the post-colonial Nigerian urban spaces through art – case studies in selected locations. Therefore, the research project would explore and document the extent to which art professionals succeeded in re-defining the post-colonial Nigerian urban spaces through their artworks, installations, paintings, drawings, wood carvings, sculptural pieces in various public places in order to awaken pride in Nigeria, its’ peoples, and our great cultures. Consequently, the broad aim of the project is to critique the attempts by Nigerian artists to free

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23

Njung, George N. "Amputated Men, Colonial Bureaucracy, and Masculinity in Post–World War I Colonial Nigeria." Journal of Social History 53, no. 3 (2020): 620–43. http://dx.doi.org/10.1093/jsh/shz123.

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Abstract Since the 1980s, several aspects of masculinity in relation to the First World War, including the image of the citizen-soldier, have been well studied. Other aspects, however, such as the experience of combat and its impact on peacetime masculinities lag well behind. Though wartime and postwar experiences in Africa provide a repertoire for gender and masculinity research, the continent has been neglected in this realm of studies. British colonial Nigeria contributed tens of thousands of combat men to the war with thousands becoming disabled and facing challenges to their masculine ide

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24

McDermott, Rachel Fell. "The Pūjās in Historical and Political Controversy: Colonial and Post-Colonial Goddesses." Religions of South Asia 2, no. 2 (2010): 135–59. http://dx.doi.org/10.1558/rosa.v2i2.135.

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25

Mahmud, Tayyab. "Colonial migrations and post‐colonial identities in South Asia." South Asia: Journal of South Asian Studies 23, no. 1 (2000): 87–108. http://dx.doi.org/10.1080/00856400008723389.

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26

Miles, William F. S. "Francophonie in post‐colonial Vanuatu∗." Journal of Pacific History 29, no. 1 (1994): 49–65. http://dx.doi.org/10.1080/00223349408572758.

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27

Hungwe, Kedmon. "Film in Post-Colonial Zimbabwe." Journal of Popular Film and Television 19, no. 4 (1992): 165–71. http://dx.doi.org/10.1080/01956051.1992.10662036.

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28

Rashkovsky, Eugene B. "“POST-COLONIAL DISCOURSE”. THE GLOBAL CONTEXTS." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 9 (2021): 176–89. http://dx.doi.org/10.28995/2686-7249-2021-9-176-189.

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This article presents some theoretical as well as historiographical reflections concerning new Russian monograph “Africa: Post-Colonial Discourse” (Moscow, 2020). The aim of this study is to comprehend some problems of the basic contemporary macro-historical studies, as following: expanding the competence of the present-day source-based global studies; more comprehensive understanding of macro-historical phenomenon of slavery and – wider – of compulsive labor as one of the most tragic and unjust universals of global history; and perceiving of the imprescriptible role of inter-cultural as well

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29

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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30

Allard, Laurence. "Qui a peur des Post Colonial Studies en France ?" Multitudes 19, no. 5 (2004): 201. http://dx.doi.org/10.3917/mult.019.0201.

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31

Fouchard, Laurent. "«Post-colonial studies» et historiographie de l'Afrique du Sud." Raison présente 175, no. 1 (2010): 69–77. http://dx.doi.org/10.3406/raipr.2010.4247.

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32

Shome, Raka. "POST-COLONIAL REFLECTIONS ON THE ‘INTERNATIONALIZATION’ OF CULTURAL STUDIES." Cultural Studies 23, no. 5-6 (2009): 694–719. http://dx.doi.org/10.1080/09502380903132322.

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33

Bierwert, Crisca. "Post-Colonial Studies of Native America. A Review Essay." Comparative Studies in Society and History 46, no. 4 (2004): 845–53. http://dx.doi.org/10.1017/s0010417504000386.

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Twenty years ago a work entitled The Nations Within examined the political structures that keep Native polities embedded within the United States, and the legal armature that sovereignty principles might provide for future activism (Deloria and Lytle 1984). The Native nations are still “within,” in the political sense, but they are “out” in public discourses; activism has given sovereignty claims more standing that all but dreamers would have imagined in 1984. During the same period, however, federal Indian policies have alternatively buttressed and undercut the power of tribal leadership, jus

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34

Wertheim, W. F. "Colonial and post-colonial cities as arenas of conflict." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 143, no. 4 (1987): 539–44. http://dx.doi.org/10.1163/22134379-90003319.

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35

Crăciun, Dana. "A Portrait of the Writer as a Translator: Salman Rushdie and the Challenges of Post-colonial Translation." American, British and Canadian Studies 32, no. 1 (2019): 83–106. http://dx.doi.org/10.2478/abcsj-2019-0007.

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Abstract In a context where post-colonial translation has emerged as a strong interface between post-colonial studies and translation studies, the present paper examines the case of Salman Rushdie as a post-colonial translator. Drawing on concepts and ideas put forth by the two above-mentioned paradigms, the paper will argue that the strategies used by Rushdie in his attempts to write about the importance of redressing the balance of power and of resisting Orientalising practices are similar to those used by translators of post-colonial literature. The writing of post-colonial literature becom

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36

Castañeda, Quetzil. "Post/Colonial Toponymy: Writing Forward 'in Reverse'." Journal of Latin American Cultural Studies 11, no. 2 (2002): 119–34. http://dx.doi.org/10.1080/1356932022000004166.

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37

Gardner, Andrew. "Post-Colonial Rome, and Beyond." REVISTA DE HISTORIOGRAFÍA (RevHisto), no. 36 (December 14, 2021): 309–20. http://dx.doi.org/10.20318/revhisto.2021.6561.

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Roman archaeology is one of the major subfields of archaeology in which post-colonial theory has flourished, and not just in relation to the role of the past in the present, but also as a means to approach the interpretation of the Roman world itself. The region of North Africa was a major focal point for some of the earliest post-colonial studies on the Roman Empire, and has remained an arena of investigation for scholars influenced by the Anglophone debate on post-colonial theory, which emerged in the 1980s and flourished in the 1990s, often with a focus on Roman Britain. Religion is both a

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38

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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39

Riney, Timothy J. "Pre-colonial Systems of Writing and Post-colonial Languages of Publication." Journal of Multilingual and Multicultural Development 19, no. 1 (1998): 64–83. http://dx.doi.org/10.1080/01434639808666343.

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40

Baring, Rito. "Experiencing Religion: Post-Colonial Views for Religious Education." Religions 13, no. 1 (2021): 14. http://dx.doi.org/10.3390/rel13010014.

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Framed within religious historicism, the present study reviews, through historical and empirical insights, the lessons that Philippine RE can learn from the liberating function of religion and liberated religious undercurrents parallel to institutional religion in the Philippines. The liberating function of religion is often overlooked in post-colonial discourses while religious undercurrent views seem neglected due to pre-occupations with untangling power imbalances submerged in the voices of institutional religion in post-colonial analysis. Hence, in this presentation, I give particular atte

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41

Tárnok, Attila. "Postcolonial Studies." Pázmány Papers – Journal of Languages and Cultures 1, no. 1 (2024): 257–69. http://dx.doi.org/10.69706/pp.2023.1.1.15.

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Postcolonial theory over the years has become an inflated term. The field of study that initially dealt with literatures originating in regions with a colonial past gradually grew to encompass broad social, political or cultural aspects arising in diverse societies with no colonial history. In my article I am concentrating on the original use of the term and going to argue that the research area has turned from being a TOPIC of investigation to a general METHOD. What led to this transformation was the commodification of a post/colonial heritage: during the 1990s the exotic became a marketable

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42

Cobley, Alan G., and Hildi Hendrickson. "Clothing and Difference: Embodied Identities in Colonial and Post-Colonial Africa." International Journal of African Historical Studies 32, no. 1 (1999): 242. http://dx.doi.org/10.2307/220876.

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43

Kiossev, Alexander. "The Disintegration of “Power/Knowledge”: Post-Socialist Studies as Decolonial Studies? A Personal Point of View. Part 2: The Socialist Expansion of Post-Colonial Studies." Studia Litteraria Universitatis Iagellonicae Cracoviensis 18, no. 3-4 (2024): 191–205. http://dx.doi.org/10.4467/20843933st.23.019.19438.

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The relationship between post-colonial and post-socialist studies is extraordinarily complex. Post-colonialists might argue that it can be approached from different perspectives as well as different power positions of knowledge production. As a result, I have chosen a specific trajectory that intersects and challenges the static power positions and is able to trace the debates and the unfolding of the complex problem over time. As a long-time scholar in this area, and moreover one who has taken many different roads in both fields, I will describe this relationship from the perspective of my ow

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44

Gruber, Judith. "Intercultural Theology as a (Post)colonial Project?" Interreligious Studies and Intercultural Theology 1, no. 1 (2017): 105–11. http://dx.doi.org/10.1558/isit.32713.

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In this article, then, I explore the relation between IT and postcolonial studies—the questions I aim to answer are these: How can the postcolonial paradigm shift be adequately implemented into IT, and what does its reception entail for the theological status of IT?

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45

Supartono, Alexander, and Alexandra Moschovi. "Contesting colonial (hi)stories: (Post)colonial imaginings of Southeast Asia." Journal of Southeast Asian Studies 51, no. 3 (2020): 343–71. http://dx.doi.org/10.1017/s0022463420000508.

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This article seeks to explore the impact of digital technologies upon the material, conceptual and ideological premises of the colonial archive in the digital era. This analysis is pursued though a discussion of creative work produced during an international, multidisciplinary artist workshop in Yogyakarta, Indonesia, that used digital material from colonial photographic archives in the Netherlands to critically investigate the ways national, transnational and personal (hi)stories in the former colonies in Southeast Asia have been informed and shaped by their colonial past. The analysis focuse

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46

Evans, Steven, and Christopher Green. "Language in post-colonial Hong Kong." English World-Wide 22, no. 2 (2001): 247–68. http://dx.doi.org/10.1075/eww.22.2.04eva.

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This article reports the findings of an investigation into the roles of English and Chinese in the workplace in post-1997 Hong Kong. The findings are derived from a questionnaire survey of 1 475 professionals, focus-group interviews and case studies. The study found that English continues to function as the unmarked language of internal and external written communication in both the public and private sectors. Chinese professionals who work for foreign-owned organisations in Hong Kong apparently make greater use of English in written communication than their counterparts in Hong Kong-owned com

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47

Subotic, Milan. "Postcolonial studies and post-Soviet societies: The possibilities and the limitations of their intersection." Filozofija i drustvo 26, no. 2 (2015): 458–80. http://dx.doi.org/10.2298/fid1502458s.

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Starting with a short review of the postcolonial studies? origins, this paper considers the question of their application in the study of history and contemporary state of the post-Soviet societies. Aspirations of the leading theorists of postcolonial studies not to restrict their field of research on the relation of imperial metropoles (First World) and its (post)colonial periphery (Third World) have not met with the acceptance in post-Soviet societies? academia. With the exception of the famous debates on ?the Balkans? that are not the subject of this paper, the paradigm of post-colonialism

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48

Luk, Yun Tong. "Post-Colonialism and Contemporary Hong Kong Theatre: Two Case Studies." New Theatre Quarterly 14, no. 56 (1998): 366–72. http://dx.doi.org/10.1017/s0266464x00012446.

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The case of Hong Kong – acquired by the British under treaty, and restored to Chinese sovereignty in what some perceived as merely a shift from colonial to neo-colonial rule – always seemed a special case in the debate over post-colonialism. In NTQ53 (February 1998) Frank Bren looked primarily from an artistic and administrative viewpoint at the connections between film and theatre in the former colony: in the article which follows, Yun Tong Luk explores the social and cultural significance of two influential local productions, staged almost a decade apart – one, We're Hong Kong, shortly after

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49

Van Oyen, Astrid. "Towards a post-colonial artefact analysis." Archaeological Dialogues 20, no. 1 (2013): 81–107. http://dx.doi.org/10.1017/s1380203813000123.

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AbstractThis paper argues that material culture should be brought even more to the forefront in post-colonial archaeology. At present, post-colonial analyses start from a baseline of pinned-down, delineated things as processed through artefact analysis, to proceed to interpretations of how these things were used in fluid, multidirectional, ambivalent social and cultural interactions. But what if thingsthemselvescan be fluid rather than bounded? Can we look into the various ways in which things were defined in the past, and the various relations they enabled? Such a change of perspective can al

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50

Łukaszyk, Ewa. "The Brazilian case: towards a paradigm of post-colonial studies." Politeja 12, no. 38 (2015): 181–94. http://dx.doi.org/10.12797/politeja.12.2015.38.13.

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