Postcolonial Theory - Science topic

An interesting chapter is “Postcolonial Intersectionality and the Colonial Present Radcliffe” in Sarah A. (2015), Dilemmas of Difference: Indigenous Women and the Limits of Postcolonial Development Policy, Duke University Press.

Nice Contribution Mary F. Rice

I highly recommend reading a book called Identity, Ethics, and Nonviolence in Postcolonial Theory: A Rahnerian Theological Assessment by Susan Abraham.

Dear Molaodi,

trying to answer to your question I would say that:

1 - Participatory Action Research (PAR) has already a vast body of knowledge and empirical evidence that sustains the claims about its effectiveness, efficiency, scientific validity and overall benefits. So that could be a starting point;

2 - Further on, the real outcomes and impacts of PAR are better understood when directly experienced..so, inviting those researchers into the PAR process could work really well to your benefit.

3 - PAR is not necessarily to be used everywhere, always and for everyone..so double check if that feedback is not a necessary input to your process.

Best of luck,

@Alejandra Gaitan-Barrera, thank you so much for your response. I am focusing on a former French and British colony in Africa. France and Britain colonized Cameroon at the same time, and now socio-political tensions (deeply rooted in the colonial history /legacies) are tearing the country apart. So I am looking at how the media in Britain and France is framing a current socio-political tension in that country.

The obvious difference is that while both theories criticize colonial rule on the so-called "Third-World" countries, each theory emerged in different socio-historical contexts. But the more important difference is that Decolonial Theory takes on a more profound approach to Colonialism than Post-colonial Theory. Among other things, Decolonialism proposes that "Coloniality of power" (Quijano, 2000) did not end with Colonialism, that is to say,  the Modern capitalist World-system imposes a racial/ethnic classification of people around the world as a basis of its power structures, and that directly relates to the international division of labor where places like (what is now called) Latin-America take on the roll of exporting primary resources. This process goes on long after direct Imperial rule (political rule) is abolished.

Capitalism is viewed as a system that only came to exist thanks to the colonization of (what is now called) Latin-America and the exploitation of its natural resources that served as the material basis of Europe’s industrial revolution, and also thanks to the construction of an “otherness” different from the white European subject that came with colonization, interpreting capitalist power structures as a "heterachy", not like a base/superstructure system in classic Marxist Theory, nor like a cultural significance system, like in Post-structural/colonial Theory. Here, Decolonialism is influenced by, on one side, Latin-American Marxist Dependence Theory and World-system Theory, and, on the other, by Post-colonial/Post-structural discourse critique, while at the same time challenging them for being rooted in Cartesian dualism that draws a binary opposition between discourse/economy and subject/structure. Culture and political economy are always intertwined, one is not derived from the other (Castro-Gomez, 2007).

Decolonialism also proposes that Coloniality is "the other side of the coin” of the European Modenity proyect, that territories like what is now called Latin-America are not “premodern”, but rather have been included in that same Modernity proyect but in a “subalternized” (not sure if that’s the correct word for it in English) position. Modernity cannot exist without Coliniality, just like in Capitalism there cannot be a wealthy class of people without a simultaneously empoverished class, and that happens at both the national and international level.

From the critique of European Modernity from this position, emerges a critique of political, economic, social and cultural thought constructions influenced by European epistemic criteria and a call for the construction of a new epistemology "from the South". Post-colonial Studies are challenged by Decolonialism for maintaining European points of reference (the above mentioned Cartesian dualism) even though they also criticize Modernity, with authors like Santiago Castro-Gomez calling for the need to “decolonialize postcolonialism”.

There are a lot more things to say about the differences between Decolonialism and Postcolonialism (for example, Decolonialism's roll on the critique of Development Theory as a whole) but I think these are, more or less, the main elements.

PS: Rajamanickam's comment (with all due respect) is a very good example of what Decolonialism criticizes. It also shows a fair amount of ignorance of Latin-American history, or better yet, a very colonialized knowledge.

I think consepts like Diaspora and hybridity can help you. Generally, post colonial theories give you good idea to analysis your subject or problem.

Instead of talking about postcolonialism its better if we talk about neocolonialism. The times have changed and this postcolonialism does not have much effect. Rather it has taken a new form which is more required to be explored. The brain drain, diaspora, east west encounter, hybridization of culture have become more important with the changing scenario. These can also be found in Indian English drama. 

I hope it 's not too late but I suggest   that you read Miguel Vale de Almeida: 

Portugal's Colonial Complex: From Colonial Lusotropicalism to Postcolonial Lusphony. Link : http://miguelvaledealmeida.net/wp-content/uploads/2008/05/portugals-colonial-complex.pdf

Thanks Bob

it is an interesting question you raised at the end of your comments. I agree that we should achieve a theoretical umbrella that can uncover the problems inherited in the Past for the sake of the past. But how could we as archaeologists be objective in our narratives? .  

Over the past decade, three researchers (using different regime and demographic measures) have determined  that the timing of the ascent to stable liberal democracy is statistically associated with the age structure of the population.  In fact, using this theory, I published two papers in 2008/09 that predicted the rise of "one, maybe two liberal democracies" in North Africa between 2010 and 2020. Although I was laughed off the podium for making that prediction in a US State Department-sponsored event in 2008, that prediction came true this year, with Freedom House's assessment of Tunisia as "Free".  

Each author has his own narrative, yet the statistics are (I feel) very convincing.  The method is being introduced (in trials) as an early warning and planning tool.  I've attached two early publications. One is in press in J. Intel. Analysis. 

Hello Diego,

Since I live in Brazil, which was a Portuguese colony until 1922, I can only comment about what I know about how Portugal dealt with the locals and what was Portugal's policy in regard to the recently discovered lands which she occupied in the 1500s.

It is beyond any doubt that after Pedro A. Cabral discovered the Brazilian territory, all Portuguese expeditions sent here had the sole purpose of exploiting the new lands' natural resources. Brazil was rich in mineral ores and precious stones. The so-called "bandeiras" had the only function to discover where they existed. Once found, specially in what became the Minas Gerais state (General Mines, the name itself says a lot), for several centuries the Portuguese court explored them and hauled that immense richness back home.

Furthermore, before the trafficking of slaves from Africa, the Portuguese colonizers enslaved the local Indians, ill-treating them as later they did the same to the black slaves brought by force to the Brazilian "fazendas" in Portuguese hands.

In fact, Brazil's independence happened because the locals, descendants of Portuguese people, but having already acquired their own national identity as "Brazilians," revolted against Portugal's exploitation, taxation and political-military occupation. And, ironically, a Portuguese ruler - Don Pedro I - declared that independence as he congregated with the locals' feelings.

Similar abuses happened in all territories (terras d'além mar) that Portugal colonized. Just as a more recent example, the Mozambican independence revolution last for 10 years (1964-1974), as a result of the frustration amongst many Mozambicans, who saw the foreign rule as a form of exploitation and mistreatment, which sole purpose was to advance Portuguese economic interests. And the Mozambican independence was reached mainly because of the Carnation Revolution in 1974, which finally ended the Salazar era and created democracy in Portugal.

Therefore, if Margarido is very critical about Lusophony, he has good reasons and many similar examples to base his criticism. I recommend you read this paper, which speaks about Angola and clarifies why Margarido is so critical about the Portuguese dealings with colonized lands:

Les Porteurs : forme de domination et agents de changement en Angola (XVIIe-XIXe siècles)

Full text found here:

Interestingly, along the last two centuries, Brazilians kept no demurs in regard to Portugal and maintained very friendly relations with the Portuguese people an attitude which persists to our days. Subliminally though, the typical Brazilian jokes about the Portuguese seem to evoke some hidden bad feelings. Something for social psychologists to study and explain :-)

Be well and good luck in your research

Tom

If you go with Dussel or Mignolo, the Western civilization as such only starts with the moment of colonization (at that moment, the "us" is constructed on a global level). So, the colonizer is hybridizised in the process of colonization just as the colonized is (but not in the same ways, obviously). I am quite sure that with only a little of imagination, you can built an abstract theoretic model that fits for other types of colonization and not just that of Latin America...

Ms Christy, understanding Homi Bhabha is a difficult job, as he is more complex than Spivak and cannot be placed in a particular paradigm. He is also known as a theoretical anarchist.  You need to understand first, Edward Said's concept of post colonial location and representation and then go beyond it.  

Let me use some simple language: The colonizer wants to control the subjects(?) colonized(!) by imparting knowledge, through surveillance and creating stereotypes.   He(may be She) cleverly leads the "natives" into his (her) "system" of administration, while pretending to incorporate the local cultural practices.  Now, the "colonized" learn gradually that  though they are in the same system of the colonizers, they are always the "other."  

Believe me, it is not that simple as I said.  You need to get into post colonial debates.

Post colonial theory enables to unearth the reasons behind current social reality. Be it democracy, politics, relationship between countries (like commonwealth) etc. Everywhere we can observe the impact of colonial residue. Since, decolonization has remained a 'unfinished agenda' in various aspects. This includes language, ways of knowledge generation, understanding of the reality, definitions of development, socio-economic parameters and such many more. Hence, post colonial theory can definitely be applied to examine such interactions between post colonial states.

There you go Christopher!

CMENAS 520

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I have found Salman Rushdie's 'Midnight's Children' and Chinua Achebe's 'Things Fall Apart' very layered and rich, worrying the 'centre' not only through their stories but also through the telling.

And also http://www.wsge.edu.pl/files/szejniuk-aleksandra-joms-2-13-2012-wsge.pdf - about securit of information, and http://www.wsge.edu.pl/files/szejniuk-aleksandra-joms-2-13-2012-wsge.pdf about control as a method to enforce security and here full volume about management issues http://www.wsge.edu.pl/files/zrz.pdf :) greetings :)