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Books on the topic 'Postcolonial rhetoric'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Locating postcolonial narrative genres. New York: Routledge, 2012.

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2

Markets of memories: Between the postcolonial and the transnational. Trenton NJ: Africa World Press, 2011.

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3

J.M. Coetzee and the paradox of postcolonial authorship. Farnham, Surrey, England: Ashgate Pub., 2009.

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4

Masculine migrations: Reading the postcolonial male in 'New Canadian' narratives. Toronto: University of Toronto Press, 1998.

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5

A user's guide to postcolonial and Latino borderland fiction. Austin: University of Texas Press, 2009.

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6

Postcolonial narrative and the work of mourning: J.M. Coetzee, Wilson Harris, and Toni Morrison. Albany: State University of New York Press, 2004.

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7

Colonial legacies in postcolonial contexts: A critical rhetorical examination of legal histories. New York: Peter Lang, 2002.

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8

(Editor), Gary A. Olson, and Lynn Worsham (Editor), eds. Race, Rhetoric, and the Postcolonial. State University of New York Press, 1998.

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9

(Editor), Gary A. Olson, and Lynn Worsham (Editor), eds. Race, Rhetoric, and the Postcolonial. State University of New York Press, 1998.

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10

Locating Postcolonial Narrative Genres. Routledge, 2014.

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11

Haunted Historiographies: The Rhetoric of Ideology in Postcolonial Irish Fiction. Manchester University Press, 2014.

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12

1942-, Lunsford Andrea A., and Ouzgane Lahoucine, eds. Crossing borderlands: Composition and postcolonial studies. Pittsburgh: University of Pittsburgh Press, 2004.

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13

Aldama, Frederick Luis. A User's Guide to Postcolonial and Latino Borderland Fiction. University of Texas Press, 2010.

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14

The Postcolonial Arabic Novel: Debating Ambivalence (Brill Studies in Middle Eastern Literatures). Brill Academic Publishers, 2003.

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15

(Editor), Andrea Lunsford, and Lahoucine Ouzgane (Editor), eds. Crossing Borderlands: Composition And Postcolonial Studies (Pitt Comp Literacy Culture). University of Pittsburgh Press, 2004.

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16

Ryu, Chesung Justin. Divine Rhetoric and Prophetic Silence in the Book of Jonah. Edited by Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.18.

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This chapter analyzes Jonah’s silence at the end of the eponymous book as a justifiable act of resistance employed by the weak against the rhetoric of the strong. A postcolonial interpretation of the Jonah narrative reveals that God, employing a rhetorical tactic often employed by those in power, deprives Jonah of the opportunity to discuss the real reason for his anger by reframing the focus of their dialogue, from its larger historical context involving the legitimacy of God’s plan to save Nineveh to a narrower issue of God’s sovereignty over the life of a plant. The chapter posits that Jonah remains silent at the end of the book because he is trapped by divine rhetoric, which effectively removes the consideration of the power differential between the strong and the weak, intentionally focusing only on the present situation through dehistorization and decontextualization.

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17

Crossing Borderlands: Composition and Postcolonial Studies (Pittsburgh Series in Composition, Literacy and Culture). University of Pittsburgh Press, 2004.

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18

English Writing and India, 1600-1920: Colonizing Aesthetics (Routledge Research in Postcolonial Literatures). Routledge, 2007.

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19

Durrant, Sam. Postcolonial Narrative and the Work of Mourning: J.M. Coetzee, Wilson Harris, and Toni Morrison (Suny Series, Explorations in Postcolonial Studies). State University of New York Press, 2003.

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20

Jerryson, Michael. Buddhism, Conflict, and Peace Building. Edited by Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.23.

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This chapter traces the Buddhist valences toward conflict and peace building. The first section reviews Buddhist roles in conflicts. Buddhists have been involved in conflict as far back as written accounts of Buddhist activity. Prior to the 1800s, conflicts were steeped in millenarian and revolutionary rhetoric, but this tendency has changed over the last century. The next section focuses on the postcolonial period. As nation-states formed and transnational influences increased, Buddhist-inspired conflicts became more influenced by issues such as nationalism and identity conflicts. The last section examines notable contributions by Buddhists toward peace building in the contemporary period. Many leaders of these peace-building efforts model their work on scriptural examples of the Buddha’s conflict-resolution strategies, and some drew inspiration from Mohandas Gandhi’s philosophy of satyagraha (true-force) and advocacy of nonviolence.

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21

Thompson, Judith. Romantic Oratory. Edited by David Duff. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199660896.013.34.

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This chapter presents Romanticism as a golden age of oratory whose variety and cross-cultural influence were obscured in the reactionary aftermath of the French Revolution. Treating public speech as a political act and an art of gender and class mobility, the chapter defines oratory in distinction to orality and rhetoric through elocutionary theorists such as Thomas Sheridan and John Thelwall, who anticipate postcolonial concepts of oracy and orature. It then highlights three chief forms of oratory recognized in the era: parliamentary (balancing the giants Burke, Sheridan, and Fox against the radical ‘counter-parliamentary’ orators Thelwall, Wedderburn, and Hunt), religious (tracing conflicts over extemporality in the established, dissenting, and millenarian traditions), and theatrical (noting Sarah Siddons’s influence upon changing views of women as speakers). It ends by considering the lecture as a Romantic genre, and recitation as a tool of active, critical, and participatory democratic education through personation.

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22

Sharp, Carolyn J., ed. The Oxford Handbook of the Prophets. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199859559.001.0001.

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This volume explores historical, literary, and ideological dimensions of the books of the Latter Prophets of the Hebrew Bible—Isaiah, Jeremiah, Ezekiel, and the Book of the Twelve—along with Daniel. The prophetic books comprise oracles, narratives, and vision reports from ancient Israel and Judah spanning several centuries. Analysis of these texts sheds light on the cultural norms, theological convictions, and political disputes of Israelite and Judean communities in the shadow of the empires of ancient Egypt, Babylonia, and Persia. ThisHandbookfeatures discussion of ancient Near Eastern social and cultic contexts; exploration of focused topics such as divination and other ritual practices of intermediation; textual criticism of the prophetic books, constructions of the persona of the prophet, and the problem of violence in prophetic rhetoric; historical and literary analysis of key prophetic texts; issues in reception history, from early reinterpretation of prophetic texts at Qumran and readings in rabbinic midrash to medieval ecclesial interpretations and modern Christian homiletical appropriations; and feminist, womanist, materialist, postcolonial, and queer readings of prophetic texts in conversation with contemporary theorists.

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23

Messac, Luke. No More to Spend. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190066192.001.0001.

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This book is a political history of medicine in colonial and postcolonial Malawi and, in a larger sense, an exploration of the social construction of scarcity. In much of the historical and public health literature on Africa, dismal public-sector health-care spending is considered a necessary consequence of a low GDP. But is it true that poor patients in poor countries are doomed to go without the fruits of modern medicine? The history of Malawi demonstrates how official neglect of health care required political, rhetorical, and even martial campaigns by colonial and postcolonial governments. Rising demand for medical care among African publics compelled governments either to increase spending or offer rationalizations for their inaction. Because many of these claims of scarcity persist in global health discourse, the ways in which they were deployed, defended, and (at certain moments) defeated have important implications for health outcomes today.

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24

Sonn, Tamara, ed. Overcoming Orientalism. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190054151.001.0001.

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The term “Orientalism” reduces Islam and Muslims to stereotypes of ignorance and violence, in need of foreign control. In scholarly discourse, it has been used to rationalize Europe’s colonial domination of most of the Muslim world and continued American-led interventions in the postcolonial period. In the past thirty years it has been represented by claims that a monolithic Islam and equally monolithic West are distinct civilizations, sharing nothing in common and, indeed, involved in an inevitable “clash” from which only one can emerge the victory. Most recently, it has appeared in alt-right rhetoric. Anti-Muslim sentiment, measured in public opinion polls, hate crime statistics, and legislation, is reaching record levels. Since John Esposito published his first book nearly forty years ago, he has been guiding readers beyond such politically charged stereotypes. This Festschrift highlights the contributions of scholars from a variety of disciplines who, like—and often inspired by—John Esposito, recognize the misleading and politically dangerous nature of Orientalist polarizations. They present Islam as a multifaceted and dynamic tradition embraced by communities in globally interconnected but substantially diverse contexts over the centuries. The contributors follow Esposito’s lead, stressing the profound commonalities among religions and replacing Orientalist discourse with holistic analyses of the complex historical phenomena that affect developments in all societies. In addition to chapters focusing on diversity among Muslims and interfaith relations, this collection includes chapters assessing the secular bias at the root of Orientalist scholarship, and contemporary iterations of Orientalism in the form of Islamophobia.

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25

Woman and Nation: An Intercontextual Reading of the Gospel of John from a Postcolonial Feminist Perspective (Biblical Interpretation Series). Brill Academic Publishers, 2004.

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26

Freed, Joanne Lipson. Haunting Encounters. Cornell University Press, 2018. http://dx.doi.org/10.7591/cornell/9781501713767.001.0001.

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Beginning with the basic conviction that acts of cross-cultural reading have ethical consequences, Haunting Encounters traces the narrative strategies through which certain works fiction forge connections with their readers—in particular, their white, Western readers—across boundaries of difference. Through the formal and aesthetic negotiations they carry out, which both draw readers in and set limits on their imaginative engagements, these works respond in concrete ways to the asymmetries of their circulation and consumption in our contemporary global age. By bringing the tools and methods of rhetorical narrative theory to bear on well-known works of ethnic and postcolonial literature, Haunting Encounters revises existing models of narrative ethics—both those based on empathy, and those grounded in alterity—to account for the particular complications and stakes of staging cross-cultural encounters in and through fiction. Illustrating that both sameness and difference are essential elements of our ethical encounters with fictional texts, Haunting Encounters ultimately advocates for a practice of global, comparative literary analysis that is energized, rather than confounded, by this fundamental tension.

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27

Kuus, Merje. Critical Geopolitics. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.137.

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Critical geopolitics is concerned with the geographical assumptions and designations that underlie the making of world politics. The goal of critical geopolitics is to elucidate and explain how political actors spatialize international politics and represent it as a “world” characterized by particular types of places. Eschewing the traditional question of how geography does or can influence politics, critical geopolitics foregrounds “the politics of the geographical specification of politics.” By questioning the assumptions that underpin geopolitical claims, critical geopolitics has evolved from its roots in the poststructuralist, feminist, and postcolonial critique of traditional geopolitics into a major subfield of mainstream human geography. This essay shows that much of critical geopolitics problematizes the statist conceptions of power in social sciences, a conceptualization that John Agnew has called the “territorial trap.” Along with political geography more generally, critical geopolitics argues that spatiality is not confined to territoriality. The discursive construction of social reality is shaped by specific political agents, including intellectuals of statecraft. In addition to the scholarship that draws empirically on the rhetorical strategies of intellectuals of statecraft, there is also a rich body of work on popular geopolitics, and more specifically on resistance geopolitics or anti-geopolitics. Another emerging field of inquiry within critical geopolitics is feminist geopolitics, which shifts the focus from the operations of elite agents to the constructions of political subjects in everyday political practice. Clearly, the heterogeneity of critical geopolitics is central to its vibrancy and success.

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28

Wenzel, Jennifer. The Disposition of Nature. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286782.001.0001.

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What role have literature and other cultural imagining played in shaping understandings of the world and the planet, for better and for worse? How might the formal innovations, rhetorical appeals, and sociological imbrication of world literature help confront unevenly distributed environmental challenges, including global warming? This book examines the rivalry between world literature and postcolonial theory from the perspective of environmental humanities, Anthropocene anxiety, and the material turn. Drawing its examples primarily from Africa and South Asia, it takes a contrapuntal approach to sites and subjects dispersed in time and space. Reading for the planet means reading from near to there: across experiential divides, between specific sites, at more than one scale. Recurrent concerns across the chapters are the multinational corporation (and the colonial charter company) as a vector of globalization and source of cultural imaginings and environmental harm; who (or what) can be regarded as a person; scenes of world-imagining from below in which characters or documentary subjects situate their experience within a transnational context; and formal strategies that invite reflexivity from the audience, in order to register, at the level of literary form, the uneven universality of vulnerability to environmental harm. The book argues for the relevance of the literary to environmental thought and practice. An understanding of cultural imagining and narrative logics can foster more robust accounts of global inequality, to energize movements for justice and livable futures.

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