To see the other types of publications on this topic, follow the link: Postcolonial concepts.
Journal articles on the topic 'Postcolonial concepts'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Postcolonial concepts.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Forsdick, Charles. "Travelling Concepts: Postcolonial Approaches to Exoticism." Paragraph 24, no. 3 (November 2001): 12–29. http://dx.doi.org/10.3366/jsp.2001.24.3.12.
Full text
2
Malkin, I. "Postcolonial Concepts and Ancient Greek Colonization." Modern Language Quarterly 65, no. 3 (September 1, 2004): 341–64. http://dx.doi.org/10.1215/00267929-65-3-341.
Full text
3
Dewi, Novita. "Postcolonial Hermeneutics: Concepts and Contribution to Understanding Socio-Religious Problems in Southeast Asia." IKAT : The Indonesian Journal of Southeast Asian Studies 2, no. 1 (July 24, 2018): 47. http://dx.doi.org/10.22146/ikat.v2i1.37392.
Full textAbstract:
Scrutiny of unequal power-relations between the “East” and the “West” in politics, culture, economy, and various aspects of life is the concern of postcolonial studies. Foucault's concept of power is central in postcolonial theory with which Edward Said is celebrated for his dismantling of Orientalist views. Postcolonial literature, likewise, has contributed to the growth and development of postcolonial criticism. The first objective of this article is to give a brief overview of different terms attached to the word “postcolonial”, i.e. postcolonial literary criticism, postcolonial literature and postcolonial theory, since these terms enrich one another theoretically. The second objective is to discuss postcolonial hermeneutics as a reading tool to examine various mundane practices in Southeast Asian postcolonial society. The purpose is to achieve a balanced, reciprocal exchange of perspectives while providing legitimacy for alternative interpretations to the hegemony shown in “Western” discourse. Citing traditional ways of conflict resolution and eco-friendly land management as examples, this article concludes that postcolonial reading may shed light on how socio-religious conflicts, hybrid experiences of faiths, and other social practices operate and get their respective meanings in postcolonial countries across Southeast Asia.
4
Quayson, Ato. "Periods versus Concepts: Space Making and the Question of Postcolonial Literary History." PMLA/Publications of the Modern Language Association of America 127, no. 2 (March 2012): 342–48. http://dx.doi.org/10.1632/pmla.2012.127.2.342.
Full textAbstract:
After being exiled from nazi germany and completing the extraordinary mimesis in istanbul in 1946, erich auerbach wrote from Princeton University in 1952, “Literary criticism now participates in a practical seminar on world history. … Our philological home is the earth: it can no longer be the nation.” Auerbach, who must be reckoned one of the great synthesists and literary historians of the twentieth century, was expressing a sentiment that will be familiar to anyone who has thought about world literature from a postcolonial perspective. While postcolonial literary studies may have helped define the parameters of the practical seminar on world history, its full implications are still somewhat obscured by the arguments about periodicity that are often taken as a terminological necessity in applications of the term postcolonial. This is the burden imposed by the temporalizing post-. However, closer scrutiny of the postcolonial suggests that it contains mutually reinforcing periodizing and spatial functions. Many of the most common ideas that circulate in the field, such as colonial encounter, neocolonialism, nationalism and postnationalism, hegemony, transnationalism, diasporas, and globalization, are organized around often unacknowledged spatial motifs. The concept of space that implicitly structures usages of postcolonialism is far from inert: there is an active dimension of spatializing in them that helps shape the field's distinctiveness. This is because even when the term is deployed exclusively for periodizing purposes, as in showing that the medieval period or Russia today is amenable to a postcolonial analysis, the nature of what is highlighted insistently invokes spatial practices. Once the spatial logic of postcolonialism is brought to the foreground, the complexity of its critical diagnostic as applied in the practical seminar on world history becomes clearer.
5
Hunter, Emma. "Voluntarism, Virtuous Citizenship, and Nation-Building in Late Colonial and Early Postcolonial Tanzania." African Studies Review 58, no. 2 (September 2015): 43–61. http://dx.doi.org/10.1017/asr.2015.37.
Full textAbstract:
Abstract:This article offers a historical perspective on the concept of voluntarism in modern Africa. It does so by exploring the ways in which postcolonial states grappled with the legacies of colonial-era concepts of voluntarism, using Tanzania as a case study. It argues that the postcolonial state sought to combine two strands of colonial thinking about voluntarism in a new conception of “virtuous citizenship.” But this was a fragile construction, and the language of voluntarism could bring to light divisions in society that many would have preferred to keep hidden.
6
Iñigo Clavo, María. "Is Brazil a Postcolonial Country?" Paragrana 25, no. 2 (December 1, 2016): 63–79. http://dx.doi.org/10.1515/para-2016-0029.
Full textAbstract:
AbstractThe starting point of this essay is the text written by Pierre Bourdieu and Loïc Wacquant entitled “The Cunning of the Imperialist Reason,” in which they discuss the pertinence of transferring concepts regarding race from the American context to the Brazilian context. The authors maintain that this transfer is a ‘false friend’ because the same words are used to signify different things. In this article, I argue that certain uses of postcolonial theory in Brazil might also function as ‘false friends,’ particularly in the use of complex notions of Mestizaje within the art world. The key point of departure for this essay is the following contradiction: abroad, Brazil attracts a great deal of international interest due to its postcolonial condition, and the power of its discourses of racial hybridity through concepts such as cultural anthropophagy which challenge eurocentric paradigms. But, internally, postcolonial studies have attracted little or no interest, especially in academic circles. Why? We will use the exhibition Mestizo Histories (2015) as a case study for this purpose.
7
Cisneros, Odile. "From Isomorphism to Cannibalism: The Evolution of Haroldo de Campos’s Translation Concepts." TTR 25, no. 2 (October 8, 2013): 15–44. http://dx.doi.org/10.7202/1018802ar.
Full textAbstract:
This essay charts the evolution of the translation concepts developed by the Brazilian poet Haroldo de Campos from his early concrete phase in the 1950s to what could be termed a postcolonial turn in the 1980s. I argue that the early concept of “transcreation” emerged from the practice of concrete poetry with its isomorphic mirroring of form and content. Stemming from the difficulty of translating concrete poetry and similar isomorphic texts, de Campos suggests a form of translation where a correspondence between the form and content of the original is also sought in the target text. Moving away from primarily formal concerns, in later developments, de Campos lays emphasis on a translation concept that puts forth a critical view of the original through the metaphor of the cannibal, who both reveres and devours the enemy, literally incorporating its energies into his body. This later concept of translation as cannibalism can be read within the larger arena of postcolonial translation. Although De Campos’s concepts were mainly developed independently from the mainstream currents of translation theory, they may be understood in relation to more recent discussions by Lefevere, Bassnett, and Trivedi, among others.
8
Rocha Azevedo, Dora Savoldi da. "Postcolonial Pragmatics: Changing lenses." Revista da ABRALIN 19, no. 2 (September 10, 2020): 1–5. http://dx.doi.org/10.25189/rabralin.v19i2.1656.
Full textAbstract:
Seeking to account for the specificities of interactions in postcolonial societies contexts, Eric Anchimbe and Richard Janney (2010) developed the Postcolonial Pragmatics framework, which was the topic of Anchimbe’s homonymous lecture in Abralin ao vivo. As a result of colonization and the consequent mixture between indigenous and colonizers ways of life, postcolonial settings are marked by hybridized forms of concepts, language, social norms, and speech (e.g. code-mixing and code-switching), thus leading to communication strategies which have been shaped by these heterogeneous environments. Postcolonial Pragmatics consists of a framework based on an emic perspective which aims at taking into account the hybrid settings found in postcolonial societies in pragmatic analysis. Anchimbe presents us with a new theoretical lens through which phenomena drawn from these hybrid settings are considered central to the Pragmatics’ enterprise.
9
Bonnet, Sebastian. "Overcoming Eurocentrism in Human Rights: Postcolonial Critiques – Islamic Answers?" Muslim World Journal of Human Rights 12, no. 1 (January 1, 2015): 1–24. http://dx.doi.org/10.1515/mwjhr-2014-0010.
Full textAbstract:
AbstractHuman rights are a contested concept. One important strand of criticism concerns the charge of their Eurocentrism, formulated in particular by postcolonial theorists and scholars. Although postcolonial perspectives are now increasingly acknowledged, attempts to incorporate non-Western approaches into the discourse on human rights are still rare. This article considers whether Islamic human rights concepts can address the postcolonial critiques and decenter human rights discourse and politics from the West. Working within the methodological framework of comparative political thought, the article regards Islamic approaches not simply as counter-discourses but analyzes their potential to supplement the dominant theory and practice of human rights and correct some of its inherent flaws. Informed by the critical analysis of Makau Mutua and Gayatri C. Spivak, the primary focus is on alternatives to the liberal individualist framework of human rights as evident in the concept of the autonomous individual subject of rights, and the balancing of individual rights with ethics and notions of responsibility in particular.
10
Zaheri, Shiva, and Sayyed Rahim Moosavinia. "Feministic Analysis of Arundhati Roy's the God of Small Things in the Light of Post Colonialism." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 6, 2019): 172–81. http://dx.doi.org/10.33258/birci.v2i4.561.
Full textAbstract:
This paper attempts to analyze the mentioned novel based on postcolonial studies in Arundhati Roy's The God of Small Things. The concepts that can be mentioned in this novel are history, diaspora, hybridity, the role of women in Indian society, globalization, resistance and orientalism. These concepts are used from postcolonial theorists, Edward W. Said and Homi K. Bhabha.Prominent issue is the role women in Indian society, because there are several female characters, such as Ammu, Rahel, and so on in TGST. Economic growth causes change in Ayemenem. It becomes a globalized community. Postcolonial resistance is an important issue in the novel. When Roy uses English language which it is a colonial language, she does a kind of resistance against colonization itself. Roy refers to the children’s life as a means of resistance.
11
Allar, Neal A. "Rhizomatic Influence: The Antigenealogy of Glissant and Deleuze." Cambridge Journal of Postcolonial Literary Inquiry 6, no. 1 (January 2019): 1–13. http://dx.doi.org/10.1017/pli.2018.25.
Full textAbstract:
To identify literary influences is, conventionally, to build a genealogy—to, in Salman Rushdie’s words, “name one’s parents.” But can this family-tree view of literary influence hold up in postcolonial literature—a body of work that has so thoroughly deconstructed concepts of genealogy? This article turns to a pivotal case of “influence” in postcolonial Francophone literature and philosophy: among Édouard Glissant and Gilles Deleuze and Félix Guattari. The latter two writers are thought to have influenced Glissant’s thinking with their concept of the “rhizome,” but the rhizome directly counters such genealogizing as this “influence” would imply. In fact, this article shows, Glissant develops his own version of the rhizome from his very earliest writings, particularly his first poems. An analysis of them alongside Glissant’s subsequent essays and Deleuze and Guattari’s own writing, allows for a more complicated, multidirectional—that is, rhizomatic—theory of postcolonial influence.
12
Lunga, Violet Bridget. "Postcolonial Theory: A Language for a Critique of Globalization?" Perspectives on Global Development and Technology 7, no. 3-4 (2008): 191–99. http://dx.doi.org/10.1163/156914908x371349.
Full textAbstract:
AbstractPostcolonial and globalization theory are both complex terms intertwined in an equally complicated relationship. Some theorists have been reluctant to establish a useful relationship between the two theories. In this paper, I will argue that postcolonial theory has a contribution to make to globalization and vice versa and that postcolonialism and globalization can indeed occupy the same discursive space. In conceptualizing the relationship, I present brief definitions of the concepts. I discuss definitions of these terms separately, not to emphasize differences but rather to highlight points of convergence. Postcolonial and global theories are not incompatible at all. Their histories are interconnected. To be useful, the relationship between postcolonial and globalization theory must be conceptualized within actual historical and political contexts and not disconnected from actual issues of power. This implies and emphasizes the imperative to understand the two concepts within a framework of political intervention.
13
Rasch, Astrid. "A Postcolonial Education: Using End of Empire Autobiographies to Introduce Postcolonial Studies." European Journal of Life Writing 4 (December 12, 2015): TL13—TL22. http://dx.doi.org/10.5463/ejlw.4.169.
Full textAbstract:
This article reviews the experiences with teaching Jill Ker Conway’s autobiography The Road From Coorain (1989). The two weeks of lectures and seminars were part of a six-week introductory course to Postcolonial Studies for first year undergraduates at the English Department at the University of Copenhagen. The lectures provided a theoretical and historical framework and the seminars consisted of close reading and discussion of the texts. I describe how four concepts which are central to postcolonial theory, discourse, identity, representation and agency, were used in readings of the text. The article takes its point of departure in discussions about the post-imperial time of writing, the creation of individual identity in dialogue with one’s context, the ambiguous representation of Aboriginal people and the agency involved in writing a life story which goes against the expected narrative. I discuss the difficulties of the course and provide recommendations for improvements for future iterations of the course. Despite occasional difficulties, I argue that autobiographies are useful sources for an introduction to Postcolonial Studies. This article was submitted to the European Journal of Life Writing on 28 July 2015 and published on 12 December 2015.
14
Cheyette, Bryan. "Against Supersessionist Thinking: Old and New, Jews and Postcolonialism, the Ghetto and Diaspora." Cambridge Journal of Postcolonial Literary Inquiry 4, no. 3 (August 30, 2017): 424–39. http://dx.doi.org/10.1017/pli.2017.31.
Full textAbstract:
AbstractThis essay focuses on the liberatory possibilities and political and disciplinary difficulties of bringing together Jewish and postcolonial studies. It begins and ends with Adorno’s critique of “actionism” in order to see what is lost when the clarity and certainty of political action is privileged over scholarly nuance and complexity (“praxis” over “theory”). This loss is surveyed through a set of related binaries (supersessionism, foundationalism, and disciplinarity), which, it is contended, reduces critical thinking to polemic and makes it all but impossible to explore interconnected Jewish and postcolonial histories. The argument is illustrated with reference to postcolonial literature and by examining the disciplining of postcolonial and memory studies in relation to the Holocaust. A way out of the binary impasse, it is suggested, is to utilize as “traveling concepts” transcultural and transnational histories (such as “diaspora” and “ghetto”) that Jewish and postcolonial studies have in common.
15
Agbenyega, Joseph Seyram, and Sunanta Klibthong. "Early Childhood Inclusion: A Postcolonial Analysis of Pre-Service Teachers' Professional Development and Pedagogy in Ghana." Contemporary Issues in Early Childhood 12, no. 4 (January 1, 2011): 403–14. http://dx.doi.org/10.2304/ciec.2011.12.4.403.
Full textAbstract:
The purpose of this qualitative study is to make the case for organizing teaching and learning in early childhood around the concept of inclusion rather than transmission of pedagogy through fear and domination. The study explored final-year early childhood pre-service teachers' curriculum planning and evaluation processes, professional education experiences and pedagogical practices, including teacher-child relationships in three kindergartens in Cape Coast, Ghana. A blend of critical postcolonial discursive and framework analysis of data produced three themes: ‘curriculum visibility and invisibility’, ‘children as colonized bodies' and ‘pre-service teachers as voiceless identities’. The article concludes that by clarifying and establishing a realistic postcolonial identity for teacher education, positive concepts of teaching and a new image of teachers and outcomes can emerge.
16
Hwang, Yih-Jye. "Reappraising the Chinese School of International Relations: A postcolonial perspective." Review of International Studies 47, no. 3 (April 12, 2021): 311–30. http://dx.doi.org/10.1017/s0260210521000152.
Full textAbstract:
AbstractThis article aims to revisit the enterprise of the Chinese School (CS) of IR and discuss how it should be viewed and handled in the discipline, specifically from within the analytical framework of the power/resistance nexus put forward by Foucault, Bhabha, and Spivak. The argument of this article is twofold. Firstly, the CS attempts to reinvigorate traditional Chinese concepts (that is, humane authority, the Tianxia system, and relationality), which mimick Western mainstream IR. These concepts channel the CS into a realist notion of power, a liberal logic of cosmopolitanism, and a constructivist idea of relationality. Thus, the CS uses against the West concepts and themes that the West currently use against the non-Western world. Nevertheless, as the second part of the argument will demonstrate, the enterprise of the CS can still be justified because it can be regarded as a reverse discourse; mimicking yet altering the original meanings of the taken-for-granted concepts, ideas, and principles used by mainstream IR scholars. Moreover, with the judicious use of strategic essentialism, the CS can potentially be one local group in a wider effort to contest diffused and decentred forms of Western domination through linking various struggles to form a unified ‘counter-hegemonic bloc’ of post-Western IR in the discipline.
17
Salem, Sara. "Gramsci in the Postcolony: Hegemony and Anticolonialism in Nasserist Egypt." Theory, Culture & Society 38, no. 1 (July 5, 2020): 79–99. http://dx.doi.org/10.1177/0263276420935178.
Full textAbstract:
This article traces Gramsci's concept of hegemony as it travels from Southern Italy to Egypt, arguing that the concept ‘stretches’, following Fanon, through an encounter with the nexus of capitalism and (post-)colonialism. I explore a reading of Gramsci's concepts in a postcolonial context, paying special attention to colonialism and anticolonialism as constitutive of the absence or presence of hegemony. Through an exploration of the Nasserist project in Egypt – the only instance of hegemony in modern Egyptian history – I show how colonialism and anticolonialism were central to the formation of Nasserist hegemony. Drawing on Edward Said, I look at two particular aspects of hegemony as a traveling theory to bring to light some theoretical entanglements that arise when Gramsci travels, in turn highlighting the continuing theoretical potential thinking through such entanglements, as well as of thinking with Gramsci in Egypt and the broader postcolonial world.
18
Festić, Fatima. "Postcolonial Memorabilities and Transforming Performativity in Dispersion." southern semiotic review 2020 i (January 2021): 49–73. http://dx.doi.org/10.33234/ssr.13.4.
Full textAbstract:
This text discusses the Croatian and Bosnian-Herzegovinian cultural circles comparatively, on the background of the remaining interactive traces of three empires, Habsburg, Ottoman, and Yugoslav, which permeated these cultures in the past, on the one side. On the other side, the text discusses the more recent intellectual/artistic dispersions from these national cultures across the Central European territorial and cultural domains. I reconsider the concept of postcolonial in reference to that, as relative to the concepts of both post-imperial and re-national, and as tuned in to my major analytic frameworks of gender and cultural performativity. On that ground, I attend to the questions of domination and continuity as the shifting patterns and political variables affecting the processes of the present identifications involved in personal, group, ethnic figurations. My analysis evolves around two points: 1. the postcolonial as manifested in the mnemonic work in the cultural production in dispersive moving trajectories 2. the transforming performativity of a creative singular acting that reinscribes these mnemonic traces with the newly produced quality in rhizomatic cultural interactions. Therefore, I expose domination and continuity as pulsating in the rewritten challenges to the previous or existing structures, providing the mnemonic also with dialogical traits in dissolving the compulsory group memorabilities – as seeing in the examples of literature, art, and theory made in dispersion.
19
Chakrabarti, Sumit. "Moving beyond Edward Said: Homi Bhabha and the Problem of Postcolonial Representation." International Studies. Interdisciplinary Political and Cultural Journal 14, no. 1 (November 1, 2012): 5–21. http://dx.doi.org/10.2478/v10223-012-0051-3.
Full textAbstract:
The essay takes up the issue of postcolonial representation in terms of a critique of European modernism that has been symptomatic of much postcolonial theoretical debates in the recent years. It tries to enumerate the epistemic changes within the paradigm of postcolonial theoretical writing that began tentatively with the publication of Edward Said’s Orientalism in 1978 and has taken a curious postmodern turn in recent years with the writings of Gayatri Spivak and Homi Bhabha. The essay primarily focuses on Bhabha’s concepts of ambivalence and mimicry and his politics of theoretical anarchism that take the representation debate to a newer height vis-ŕ-vis modes of religious nationalism and Freudian psychoanalysis. It is interesting to see how Bhabha locates these within a postmodern paradigm.
20
Eoyang, Eugene C. "Teaching English as Culture: Paradigm Shifts in Postcolonial Discourse." Diogenes 50, no. 2 (May 2003): 3–16. http://dx.doi.org/10.1177/0392192103050002001.
Full textAbstract:
The teaching of an `imperialist' language like English in a postcolonial era presents not only unprecedented difficulties to the teacher, it also raises disconcerting questions about the paradigms underlying the concepts of language, language teaching, and culture. This new perspective makes inadequate, on the one hand, the pedalinguistic categories of EFL (English as a Foreign Language) and ESL (English as a Second Language), and, on the other, the postcolonial critique in general of hegemonic languages. Another category needs to be recognized, to which the author gives the acronym TUE (Teaching Unbroken English). For the purposes of analysis, the author focuses on his experience teaching English in Hong Kong before and after 1997, during the end of the colonial and the beginning of the postcolonial era.
21
Puri, Jyoti. "Postcolonial Feminisms and Introducing Sociology in the Imperium." Radical Teacher 101 (February 23, 2015): 63–71. http://dx.doi.org/10.5195/rt.2015.155.
Full textAbstract:
This article addresses the limits of teaching sociology as a Eurocentric modernist discipline in the context of the postcolonial present. Living in a transnational and globalized world makes the most basic and fundamental sociological concepts woefully delimiting, since they are ahistoricized and universalized terms rooted in a very specific modernist life-world. Words such as ‘individual,’ ‘self,’ ‘society,’ and ‘social’ are used routinely in everyday parlance as if their meanings are self-evident. This is not surprising given that scholarship and undergraduate teaching in the United States have also rendered them as generic, self-evident words without unraveling them reflectively as concepts, much like the ways in which ‘nation,’ ‘state,’ ‘gender,’ ‘race,’ ‘ethnicity,’ ‘sexuality,’ ‘citizen,’ ‘immigrant,’ ‘migrant,’ and ‘other,’ have been shown to reflect particular modern, liberal understandings. What scholarly, disciplinary and pedagogical challenges are faced when notions such as the ‘individual’ and ‘self’ are interrogated in the classroom from transnational and postcolonial perspectives? Writing from the standpoint of an immigrant feminist sociologist teaching in liberal arts colleges in northeast United States, I reflect on strategies that draw students toward a critical engagement with sociology while coming to grips with subject positions and political and cultural histories that shape such engagements.
22
Pfändtner, Willy. "A postcolonial philosophy of religion and interreligious polylogue." Approaching Religion 1, no. 1 (May 2, 2011): 33–40. http://dx.doi.org/10.30664/ar.67468.
Full textAbstract:
In this article, an agenda for the development of a philosophy of religion which is informed by the challenges and possibilities of religious plurality is suggested. It is argued that the philosophy of religion as an academic discipline is in need of a kind of reconstruction if it is to maintain its relevance and connection to actual religious phenomena as they present themselves globally. The problem originates in the fact that the modern concept of religions has a distorting effect when applied to non-western traditions. The article focuses on a way to understand religious diversity by using aspects of Heidegger’s fundamental ontology to illuminate different ways of being religious within the same tradition and also to find similar religious dispositions across traditions. It is argued that this can inform interreligious dialogue so that this dialogue—or rather, polylogue—itself can serve as a tool to develop a postcolonial existential philosophy of religion. Part of this project would be to find and apply concepts and categories by reading religious traditions and subtraditions through each other. The article ends with a few suggestions on how this can be done, in this case by drawing on traditions from India.Willy Pfändtner is Senior Lecturer, Study of Religions, Södertörn University, Sweden. Website: http://webappl.sh.se/C1256E5B0040BEB2/0/9E349559FD45F42DC1257577003D0278
23
Babana-Hampton, Safoi. "The Postcolonial Arabic Novel." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 107–10. http://dx.doi.org/10.35632/ajis.v21i1.1818.
Full textAbstract:
Muhsin Jassim Al-Musawi’s book offers a fresh contribution not only tostudies in Arabic literature but also to postcolonial critique, cultural criticism,comparative literature, and cross-cultural studies. Its interest lies inthe fact that it introduces a relatively less explored territory in postcolonialthought and cultural criticism: namely, Arabic literature. Theattention of many western and non-western scholars in the field has long been directed toward Anglophone literature from South Asia, Japan,Africa, and Canada, and then to Francophone literature from North Africaand the Antilles.In the context of the Arab world, the author also situates the importanceof his study in how The Thousand and One Nights, a work whosefate and reception he sees as emblematic of the fate of fiction writing inthe Arab world, was received. Just like the novel genre in general, thiswork only received scholarly interest rather recently, after centuries ofneglect and disdain by conservatist Arab scholars and elite culture.Central to postcolonial critique, whose sources and precedents can betraced to the practices and discourses of those writers associated with variousintellectual traditions (e.g., poststructuralism, deconstruction, Marxism,feminism, cultural studies) and which has affinities with the literary movementknown as postmodernism, is the experience of colonization as amoment of cultural self-consciousness and self-dividedness. This momentgenerates contradictory and ambivalent identity patterns and subject positionsresulting from the encounter with the Other (culture), and emphasizesthe constructedness of identity. Al-Musawi transposes these key postcolonialmotifs and insights to the realm of Arabic literature in order to revealimportant dimensions of the contemporary Arabic novel.Scholarly research on Arabic literature (both within and outside theArab world) often privileged poetry as an object of study, given its historicallyprominent place in elite culture and the Arab world’s literary canon.The subject choice of the book is of particular interest, because it targetsthe Arabic novel as an emerging literary genre, and, by the same token,because of its use of postcolonial analytical concepts to account for thisrelatively new literary genre’s place in contemporary Arab culture andsociety ...
24
Pinazza, Natália. "Transnationality and transitionality." Alphaville: Journal of Film and Screen Media, no. 1 (August 17, 2011): 8–20. http://dx.doi.org/10.33178/alpha.1.02.
Full textAbstract:
This article examines Sandra Kogut’s The Hungarian Passport (2001) in the light of recent theoretical debates on diasporic and postcolonial filmmaking. It focuses on how Kogut’s displacement—both as the granddaughter of Jewish refugees and a foreigner in France—permeates the structure of the documentary in terms of narrative, visual style, subject matter and theme. In the process, the article addresses questions of transnational cinema in a postcolonial and diasporic context by exploring how the film’s transnational representations interrogate the validity of both national cinema and cultural identity as fixed concepts in contemporary Europe.
25
Dizayi, Saman Abdulqadir Hussein. "The Concepts of Home and Exile in The Mimic Men, a Novel by V.S. Naipaul." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 9, no. 3 (January 10, 2018): 174. http://dx.doi.org/10.21013/jmss.v9.n3.p6.
Full textAbstract:
The aim of this research is to analyze the presence of the concepts of “Exile and Home” in raising the identity crisis in V. S. Naipaul’s novel The Mimic Men (1967). It examines Edward Said’s theoretic contention of exile’s influence in creating identity crisis and in the view of Naipaul’s writing as an attempt to resolve the dilemma of the protagonist Ralph Singh’s identity. The chapter shows Ralph’s responses in endeavoring to form an individual identity while struggling from the burdens of colonial heritage. It is an irony or quiet paradox to apply, as this dissertation does, postcolonial theory to the postcolonial novels, or those novels depicting ex-colonial subject resistance to colonial traditions while living in the very heart of the colonial center, i.e., London; nevertheless, such an application reveals the conflicting sides of the characters’ identity, which has grown in part from attempting to fit in: "The mimic is a contradictory figure who simultaneously reinforces colonial authority and disturbs it".
26
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.
Full textAbstract:
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 is rarely used in the interpretation of past and present of the former socialist states (Second World). Rejecting the thesis of their own (post)colonial status in most of Eastern European countries is usually based on a rejection of the assumption of the Soviet-style communism?s ?civilizing mission?. From the same perspective, the Soviet Union is not considered a colonial metropole, but an occupying force, and the epoch of socialism is interpreted as externally imposed breach of the historical developments based on the European model. On the other hand, the concept of these countries? transition opens up the issue of their (post)colonial status in relation to ?Europe? as the center of economic, political and cultural power. Therefore, the postcolonial critique of post-Soviet societies is more often focused on the thematisation of neo-imperial domination and neo-colonial dependency phenomena, than on the explanation of their socialist past. The author?s opinion is that it doesn?t mean that a number of concepts of postcolonial theory - such as ?internal colonialism? - cannot be productively used to a fuller understanding of the Soviet past, nor that in the interpretation of post-Soviet realities? ?hybrid forms? the postcolonial studies cannot be of use.
27
Owczarzak, Jill. "Introduction." Focaal 2009, no. 53 (March 1, 2009): 3–19. http://dx.doi.org/10.3167/fcl.2009.530101.
Full textAbstract:
The introduction to this special section explores the ways in which postcolonial studies contribute a deeper understanding of postsocialist change in Central and Eastern Europe. Since the collapse of socialism, anthropological and other social science studies of Eastern Europe have highlighted deep divides between “East” and “West” and drawn attention to the ways in which socialist practices persist into the postsocialist period. We seek to move beyond discourses of the East/West divide by examining the postsocialist context through the lens of postcolonial studies. We look at four aspects of postcolonial studies and explore their relevance for understanding postsocialist Eastern Europe: orientalism, nation and identity, hybridity, and voice. These themes are particular salient from the perspective of gender and sexuality, key concepts through which both postcolonialism and postsocialism can be understood. We thus pay particular attention to the exchange of ideas between East/West, local/global, and national/international arenas.
28
Culea, Mihaela. "“Middle Ground,” “Duality,” and “Diversimilarity” as Responses to Postcolonial and Global Challenges in Chinua Achebe’s “The Education of a British-Protected Child” and “No Longer at Ease”." Respectus Philologicus 24, no. 29 (October 25, 2013): 151–61. http://dx.doi.org/10.15388/respectus.2013.24.29.13.
Full textAbstract:
This paper discusses two literary works by Chinua Achebe—No Longer at Ease (1960) and The Education of a British-Protected Child (2011)—in the context of the issue of diversity in the postcolonial setting. It aims to approach Achebe’s work from a new perspective, by applying a theoretical paradigm employed in business to the study of literature and culture. The “diversimilarity” paradigm, used for managing cultural diversity in organisations, is applied and shown to be pertinent to the investigation of literature, too. The methodology employed combines theoretical data with the practical implications of the conceptual framework on Achebe’s work. The paper starts with a discussion of the diversity concept and then moves on to tackle the diversimilarity paradigm in business. Then the investigation focuses on Achebe’s “duality” and “middle ground” concepts as they assist diversimilarity, concepts which work together at the levels of mentality, ideology, and identity. Finally, the paper focuses on language and the methods proposed by Achebe to manage and solve the existing linguistic diversity problems in Nigeria. The findings show that in the works explored, the diversimilarity paradigm is assisted by other concepts as solutions for the Nigerian people to cope with diversity. Moreover, Achebe shows that the other conceptions that support diversimilarity are still effective, even though they are rooted in the ancestral values of his Igbo people. The originality of the paper results from placing Achebe’s literary work in the context of contemporary concerns related to human identity in the postcolonial globalized environment and from expanding the scope and methods of literary research by employing concepts from other areas of human activity. Thus, the intersection between the worlds of the economy and culture seems fruitful for the investigation of cultural diversity.
29
Shohat, Ella. "THE ““POSTCOLONIAL”” IN TRANSLATION: READING SAID IN HEBREW." Journal of Palestine Studies 33, no. 3 (2004): 55–75. http://dx.doi.org/10.1525/jps.2004.33.3.055.
Full textAbstract:
The essay focuses on the ““travel”” of various debates——orientalism, postcolonialism, postzionism——between the U.S. and Israel, between one institutional zone and political semantics and another. Through a comparative history of these critical intellectual debates, the author considers some key moments and issues in the ““translation”” of Said's ideas into Hebrew. The reception of Said's work is engaged in its contradictory dimensions, especially in liberal-leftist circles, where the desire to go-beyond-Said offers some ironic twists. The issues examined include: the nature of the ““post”” in the concepts of the ““post-colonial”” and ““post-Zionism””; the problem of ““hybridity”” and ““resistance”” in the land of partitions and walls; and the mediation in Israel, via the Anglo-American academy, of the ““subaltern”” intellectual.
30
Wikström, Hanna, and Thomas Johansson. "Credibility Assessments as 'Normative Leakage': Asylum Applications, Gender and Class." Social Inclusion 1, no. 2 (October 25, 2013): 92–101. http://dx.doi.org/10.17645/si.v1i2.115.
Full textAbstract:
Based on the assumption that credibility assessments function as 'normative leakage' within the asylum process, we analyse how narratives of gender and class are articulated, rendered meaningful, or silenced in credibility assessments. Two cases concerning male applicants are selected in order to illustrate these processes. In relation to the existing concepts of internal/external credibility, we wish to introduce the concept of social credibility, which focuses on how the assessors read different socio-cultural narratives. While previous research has shown that the postcolonial will to protect women favours women as victims of patriarchal cultures, we wish to point out the continuity of this line of argumentation in relation to male and female applicants by adopting a theoretical generalization: male applicants instead become situated at the other end of the spectrum of postcolonial notions of modernity as non-victims, victims of other circumstances or perpetrators. We argue that these processes are accentuated in relation to credibility assessments. In order to prevent processes of social exclusion and to enhance inclusive practice, authorities need to acknowledge the 'normative leakage' associated with the assessment process.
31
Slonevska, I. B., and S. Yu Piroshenko. "Contemporary literature as an art representation of the phenomenon of „hybrid identity”." Bulletin of Luhansk Taras Shevchenko National University, no. 4 (335) (2020): 161–69. http://dx.doi.org/10.12958/2227-2844-2020-4(335)-161-169.
Full textAbstract:
The article considers the features of modern Western literature in postcolonial discourse. Emphasis is placed on researches that have formed the basis for understanding the phenomenon of multiculturalism in modern humanities. In this context, the concept of transculturation as a new worldview and a way of polemics with multiculturalism has been analyzed and the leading ideas have been singled out: „borderline identity”, hybridity, ambivalence, etc. The modern European literature is characterized as an artistic representation of the mentioned concepts, the so-called „borderline consciousness”, which underlies the hybrid worldview. The authors consider the phenomenon of cross-cultural (multicultural, transcultural) or postcolonial novel as one of the brightest phenomena of modern literary discourse. The dominant of creative work of cross-cultural authors is the identity crisis inherent in both the author and his or her character. In the proposed dimension, the work of immigrant authors in general and S. Rushdie’s novels in particular are considered as an artistic actualization of the theory of cultural hybridity, and the narrative of life „on the border” is defined as the most notable artistic strategy of modern literature.
32
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.
Full textAbstract:
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.
33
Kavwahirehi, Kasereka. "On the Concepts of Disorder, Retraditionalization, and Crisis in African Studies." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 101–15. http://dx.doi.org/10.5195/jffp.2016.760.
Full textAbstract:
Over the last two decades, concepts of “disorder as political instrument in Africa,” “politics of belly,” and “re-traditionalization” (Chabal, Daloz, 199) have been used and reused in African studies by European and African scholars to describe the African social and political condition of the last decades. However, despite their canonization, one can question their efficiency and relevance to the analysis and understanding of what is really happening in postcolonial Africa. One might even wonder if these analytical concepts are not reawakening the imaginary of the colonial anthropology which pathologized the “Dark Continent” in order to enclose it in its difference and represent it as the absolute alterity as Hegel did in his philosophical ethnography.
34
Tamatea, Laurence. "Environment Discourse and the ‘Other’: Implications from a Study in Indonesian Language Education." Australian Journal of Environmental Education 17 (2001): 55–62. http://dx.doi.org/10.1017/s0814062600002445.
Full textAbstract:
AbstractIn a study of student discourse in Indonesian language education the environment emerged as a significant topic of discussion. Analysis using the Postcolonial theory concepts of orientalism and ambivalence shows that environment discourse can function as a means of Othering. It can reflect the ambivalence and complexities of Orientalism and resist simple categorisation as positive or negative.
35
Klein, Gabriele. "Artistic Work as a Practice of Translation on the Global Art Market: The Example of “African” Dancer and Choreographer Germaine Acogny." Dance Research Journal 51, no. 01 (April 2019): 8–19. http://dx.doi.org/10.1017/s0149767719000019.
Full textAbstract:
Identity, difference, and translation are important theoretical concepts in the field of translation studies and postcolonial studies. It is a basic assumption of this text that aesthetic and cultural translation is exposed to the paradox of identity and difference and that this paradox is particularly evident in artistic performance practices such as dance and choreography. Focusing on the artistic work of choreographer and dancer Germaine Acogny (Senegal), the text addresses artistic translation practices under postcolonial conditions in the global art market of so-called “contemporary dance.” The aim is to illustrate how contradictory, hybrid, and fragmented the cultural and aesthetic translation process is, how the global art market shapes the artistic strategies of translation, and how aesthetic productivity lies in the impossibility of translating cultural experience artistically.
36
Magaziner, Daniel. "The Foundation: Design, Time, and Possibility in 1960s Nairobi." Comparative Studies in Society and History 60, no. 3 (June 27, 2018): 599–628. http://dx.doi.org/10.1017/s0010417518000208.
Full textAbstract:
AbstractThis article explores the history of an experiment in architectural education that took place at what is today the University of Nairobi, between 1965 and 1967. Organized by Selby Mvusi, a South African industrial designer, and Derek Morgan, a British expatriate architect, what was known as the “Foundation Course” was both an experiment in architectural education in postcolonial Africa and a serious attempt to think through the African experience of time and equip students with the tools to recognize and respond to the unique conditions of the postcolonial African present. Based on archival sources, including those in private collections, and oral interviews, the article situates the Foundation Course within African intellectual history as an exercise in social theory and phenomenology. I examine the content of Mvusi and Morgan's intellectual partnership and project by tracing their individual trajectories, and especially the pedagogical scheme they developed at Nairobi, which came to focus more on humanity in dialogue with the material environment than on material objects themselves. I trace the intellectual lineages of their concepts and explore their articulation within the postcolonial university until the course was cancelled in 1967. I conclude by considering how Mvusi imagined the Foundation Course as a laboratory for both being and building in postcolonial Africa, drawing from a conference paper he delivered just weeks before he died in 1967.
37
Endres, Kirsten W. "Fate, Memory, and the Postcolonial Construction of the Self: The Life-Narrative of a Vietnamese Spirit Medium." Journal of Vietnamese Studies 3, no. 2 (2008): 34–65. http://dx.doi.org/10.1525/vs.2008.3.2.34.
Full textAbstract:
Life-history and narrative research have a long tradition as insightful methods in anthropology. This article presents the life-story of an elderly Hanoian spirit medium who does not conform to dominant ideals of Vietnamese femininity, exploring how cultural concepts and religious imageries shape female notions of fate and agency. By applying Bakhtin's concept of dialogism, the analysis illustrates how the creative act of self-narrative interweaves with multiple discourses in a dialogic process that tries to make sense of historical contingencies, culturally prescribed ideals, and the lived experiences of the self.
38
Stoica, Diana Sfetlana. "To Be, To Move, To React." Hungarian Journal of African Studies / Afrika Tanulmányok 14, no. 6. (March 25, 2021): 44–58. http://dx.doi.org/10.15170/at.2020.14.6.2.
Full textAbstract:
Focusing on African agency, this paper debates around a constructed triad of concepts found at the roots of African ways of expressing the struggle for identification, recognition and also the rise of a continent in worldly discourses, in a holistic and rather philosophical approach. The constructed triad is represented by narratives of dynamic verbs such as to be, to move and to react, in a post-structuralist intent to express the concept of following Africa, an alternative token for the changes in the perception of African agency. The aim of this concept is to symbolize, in a neo-postcolonial reading, the consciousness of self-consciousness, as a possible complex process of African becoming and the African continent’s rise in the global narratives.
39
Petersson, Caroline. "In Things we Trust: Hybridity and the Borders of Categorization in Archaeology." Current Swedish Archaeology 19, no. 1 (June 10, 2021): 197–81. http://dx.doi.org/10.37718/csa.2011.11.
Full textAbstract:
The aim of the article is to question essentialist con- structions of archaeological cultures with the help of Homi K. Bhabha’s concept of hybridity. Using house urns found in central and northern Europe as a case study, Bhabha’s hybridity concept is presented and discussed as an alternative to traditional archaeolog- ical concepts of cultural interpretation. Hybridity, which is also a key concept in postcolonial theory, offers an alternative key to the interpretation of cul- ture and suggests that no culture should be seen as static and homogeneous. The common understanding of house urns is therefore informed and challenged by the concept of hybridity, its alternative construction of culture and alternative ways to understand arte- facts. Inspired by the concept of hybridity, I argue that house urns deserve much broader interpretations than as mere manifestations of cultural difference or cultural belonging.
40
Birgani, Shiva Zaheri, and Maryam Jafari. "Arundhati Roy’s The God of Small Things (TGST): Diaspora." SIASAT 4, no. 2 (April 28, 2020): 7–15. http://dx.doi.org/10.33258/siasat.v4i2.51.
Full textAbstract:
This paper attempts to analyze the mentioned novel based on postcolonial studies in Arundhati Roy's The God of Small Things. The concepts that can be mentioned in this novel are history, diaspora, hybridity, the role of women in Indian society, globalization, resistance and orientalism. These concepts are used from postcolonial theorists, Homi K. Bhabha . Colonization is a period of time. This is history itself. In developing the dominance of colonization, writers played a main role. Knowledge and power are the dominating themes that over-rule the deep nature of imperialism and literature. These themes indicate the superior literature, culture and tradition as the standard form of acceptance. Colonization is a period of time. This is history itself. In the result of the colonization, the migration and transition were not avoidable issues. Therefore, in this displacement, the new identity has been made. People’s customs, cultures and beliefs are mixed with colonizers’ unconsciously. India is a multicultural country. There are many various cultures in this country. And also during the colonization and the dominance of Britain over India, the changes were made in its customs and cultures. Arundhati Roy is an Indian writer and female activist.
41
Birgani, Shiva Zaheri, and Maryam Jafari. "Arundhati Roy’s The God of Small Things (TGST): Diaspora." SIASAT 5, no. 2 (April 28, 2020): 7–15. http://dx.doi.org/10.33258/siasat.v5i2.51.
Full textAbstract:
This paper attempts to analyze the mentioned novel based on postcolonial studies in Arundhati Roy's The God of Small Things. The concepts that can be mentioned in this novel are history, diaspora, hybridity, the role of women in Indian society, globalization, resistance and orientalism. These concepts are used from postcolonial theorists, Homi K. Bhabha . Colonization is a period of time. This is history itself. In developing the dominance of colonization, writers played a main role. Knowledge and power are the dominating themes that over-rule the deep nature of imperialism and literature. These themes indicate the superior literature, culture and tradition as the standard form of acceptance. Colonization is a period of time. This is history itself. In the result of the colonization, the migration and transition were not avoidable issues. Therefore, in this displacement, the new identity has been made. People’s customs, cultures and beliefs are mixed with colonizers’ unconsciously. India is a multicultural country. There are many various cultures in this country. And also during the colonization and the dominance of Britain over India, the changes were made in its customs and cultures. Arundhati Roy is an Indian writer and female activist.
42
Jilek, Barbara. "Doing Motherhood, Doing Home: Mothering as Home-Making Practice in Half of a Yellow Sun." Humanities 9, no. 3 (September 8, 2020): 107. http://dx.doi.org/10.3390/h9030107.
Full textAbstract:
Home and motherhood are tightly interwoven, particularly in the dominant conceptualizations of home as a physical and emotional refuge from the public world. However, a closer look into these concepts helps question the naturalization of both motherhood and home, revealing them as shaped by complex lived experiences and relations instead. I argue that such a rethinking of home and motherhood beyond essentialist discourse is prominent in Chimamanda Ngozi Adichie’s postcolonial novel Half of a Yellow Sun. Drawing on concepts and theories from the fields of gender studies and geography, and taking into account the postcolonial, Nigerian context of the novel, I address how Adichie’s 2006 piece of historical fiction thematizes the intersection point of motherhood and home as a relational practice. Adichie provides alternative conceptualizations of motherhood and home through her focus on performative, ritualized mothering practices that also function as relational home-making practices and that stretch beyond gender and biological relations. Through the central ambivalence that emerges in the novel when the female protagonist chooses and practices a traditional mother role but simultaneously does not correspond to the dominant Nigerian ideal of a mother, Adichie destabilizes binary views of both home and of motherhood.
43
Lebedeva, Nina Borisovna. "International Relations in the Great Indian Ocean through the Prism of Geopolitics and Geostrategy." Vestnik RUDN. International Relations 20, no. 2 (December 15, 2020): 318–32. http://dx.doi.org/10.22363/2313-0660-2020-20-2-318-332.
Full textAbstract:
The article is devoted to an analysis of some concepts and geopolitical approaches towards the international relations in the Indian Ocean, later the Great Indian Ocean (GIO). It is the conceptual approaches that have given and give the opportunity to understand the system and structure of the IO region and to analyze the evolution, trends and practices in this system. In recent decades, the region has evolved from the mosaic of countries and the randomness of interstate relations in the first postcolonial years to a qualitatively different than before, expanded and central role in world politics and geostrategy due to new factors of the 21st century, many of which were somehow reflected in theoretical ideas of international relations (IO), proposed by Indian scholars. The article analyzes the correlation of approaches of Indian authors with Western approaches, reveals the features of Indian approaches in the context of the characteristics of the IR system of the Indian Ocean region, and identifies similarities with approaches of specialists from other Asian countries. The evolution of the concepts of Indian scientists has gone through three stages in its development. The first one is a postcolonial period till 1991, the end of bipolarity. The second is characterized by forming of the IO system under conditions of littoral states entrance in the IO scene and China intrusion in the Indian Ocean region. The essence of the third period is in transformation of the GIO IR system in force of the concept of uniting with the Asia-Pacific Region (APR) and forming Indo-Pacific megaregion.
44
Andrade, Pedro. "Transcultural Cinema debated in a Knowledge Network: postcolonial hybrid meanings within resistance cinema." Comunicação e Sociedade 29 (June 27, 2016): 395–411. http://dx.doi.org/10.17231/comsoc.29(2016).2427.
Full textAbstract:
This paper aims to present a Knowledge Network on Transcultural Communication, a work in progress organized in Archives, Knowledge Bases and Virtual Museums. One of its substantive parts, the Knowledge Node Transcultural Cinema, gathers knowledge and sources (Film Studies texts, photos, videos, etc.) about critical cinema and resistance cinema. This node articulates theories and postcolonial concepts to analysis/interpretations based on examples of film images and videos that include postcolonial representations. The “clash of civilizations” is a core idea underlying the debate on dissent and / or consensus among cultures and about postcolonialism. The dissimilarity between colonial / postcolonial societies and cultures, often takes the form of a “conflict of meanings.” And the discursive resistance against colonialism is often based on mobilizing hybridizations. Contemporary cultures are essentially “hybrid cultures”. Such hybrid nature is present in many images and sounds of resistance cinema, and it is urgent to emphasize its characteristics, for example central dichotomies transmitted by authors of this cinema genre: “colonizer / colonized,” “identity / difference,” “power / no power”. Resistance film audiences can see and criticize, in a participatory way, the worldviews and discourses shared by cinema imagination / activism in cinema, contributing to a common, global and critical culture / knowledge.
45
Banaji, Shakuntala. "Bollywood Horror as an Uncanny Public Sphere: Genre Theories, Postcolonial Concepts, and the Insightful Audience." Communication, Culture & Critique 7, no. 4 (July 22, 2014): 453–71. http://dx.doi.org/10.1111/cccr.12060.
Full text
46
Freeland, Anne. "Gramsci in the Era of Posthegemony?" Historical Materialism 23, no. 2 (June 10, 2015): 287–97. http://dx.doi.org/10.1163/1569206x-12341409.
Full textAbstract:
This review examines a collection of essays that engage with the thought of Antonio Gramsci in relation to the postcolonial. I argue that some of the chapters display a symptomatic tendency to read into Gramsci’s concepts a moral charge that detracts from their theoretical value, and that on the whole here Gramsci is either read in a post-Marxist key or dismissed as inoperable for the globalised postcolony of the present.
47
Schutte, Ofelia. "Cultural Alterity: Cross-Cultural Communication and Feminist Theory in North-South Contexts." Hypatia 13, no. 2 (1998): 53–72. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01225.x.
Full textAbstract:
How to communicate with “the other” who is culturally different from oneself is one of the greatest challenges facing North-South relations. This paper builds on existential-phenomenological and poststructuralist concepts of alterity and difference to strengthen the position of Latina and other subaltern speakers in North-South dialogue. It defends a postcolonial approach to feminist theory as a basis for negotiating culturally differentiated feminist positions in this age of accelerated globalization, migration, and displacement.
48
Ivanova, A. K. "Colonialism, Postcolonialism, Neocolonialism: High-Time to Shift the Focus." Science and Education a New Dimension IX(254), no. 46 (June 30, 2021): 79–81. http://dx.doi.org/10.31174/send-hs2021-254ix46-19.
Full textAbstract:
The piece deals with the concepts of colonialism, postcolonialism, and neocolonialism as analytical frameworks for studying global world order within social sciences. The article stands on a critical position and aims to explain why the postcolonial approach is not relevant in its examination of the current world order. As an alternative the piece offers to consider a neocolonial framework as a more applicable approach to the analysis of the today's capitalist word order.
49
Negrón-Muntaner, Frances. "Bridging Islands: Gloria Anzaldúa and the Caribbean." PMLA/Publications of the Modern Language Association of America 121, no. 1 (January 2006): 272–78. http://dx.doi.org/10.1632/003081206x129792.
Full textAbstract:
In time, the Texas-born and California-rooted Gloria E. Anzaldúa (1942–2004) may be regarded as a key American writer of our late twentieth century. In the interim, she is a foundational figure for the fields, markets, and affects known as Latina/o—studies, literature, theory, and metaphysics. Her most traveled concepts, such as “borderlands,” have also made a good impression in more legitimized areas of intellectual inquiry, including postcolonial theory and cultural studies. This last achievement has led the critic Frances R. Aparicio to note that the notion of “border subject” elaborated by Anzaldúa and others has “been the most important concept that Latino studies has contributed to cultural studies in the United States, Europe, and Latin America” (13).
50
Yelvington, Kevin A. "Ethnicity as Practice? A Comment on Bentley." Comparative Studies in Society and History 33, no. 1 (January 1991): 158–68. http://dx.doi.org/10.1017/s001041750001690x.
Full textAbstract:
Confronted with the reality of cargo cults, postcolonial politics, disunited working classes, and the United Nations seminars on racism, theorists of different persuasions have found themselves in the last twenty years having to explain—or explain away—ethnic phenomena. In his recent article in this journal (CSSH 29:1, 24–55), G. Carter Bentley1 points out the deficiencies in the two pervading schools of thought on ethnicity and fruitfully advocates applying Bourdieu's concepts of “practice” and “habitus” to the study of ethnicity. This appropriation of Bourdieu's concept of the habitus to the study of ethnicity is surely innovative, and Bentley argues effectively that we should look at practice for an objective “handle” on ethnicity. Nevertheless, Bentley's approach suffers for two reasons.