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Dear Global Research Community,
Have you ever worked with the concept of Decolonial Intersectionality (Salem, 2014; Kurtiş & Adams, 2016; Mollett, 2017)? Do you happen to know other scholars who sought to explore the relationship between black feminist approaches like Intersectionality and decolonize and postcolonial perspectives? I do indeed believe that Decolonial Intersectionality could be developed into a fruitful concept that analyzes the interlocking forms of oppression as well as structural discrimination and intersectional disparities in the postcolonial era that are embedded in epistemic violence and heteronormative structures (for e.g. racialized, ableist, cis-normative and colonial assumptions) leading to various forms of social injustice and social exclusion of many marginalized groups.
I would be glad to hear your critical thoughts and to get some literature suggestions as I am currently working on this complex topic for my PhD research project.
Thank you so much in advance for your critical thoughts!
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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.
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For the past 20 years I have worked in Aruba, a country where the official language of instruction in primary and secondary education, Dutch, is a foreign language to 94% of the population. (Daily practice in classrooms is bilingual - sometimes quadrilingual - but final exams and tests are in Dutch.) The majority of the population speaks Papiamento, followed by Spanish (14%) and English (8%). The vast majority of the population speaks all four languages to a certain extent. Many scholars, together with me, argue that maintenance of Dutch as the language of instruction is detrimental for the success of the students and of the educational system. However, many, continue to support the use of Dutch in primary education on the basis of the presumed inadequateness of Papiamento as a language for learning (a perspective that I disagree with) and the assumption that Dutch would open a world for the students that would not be accessible to them if Papiamento were the language of instruction.
The following two questions are meant to open a discussion:
Repeating the question: Is there academic support for the use of foreign languages over home languages as language of instruction in primary and secondary education?
And I would like a secondary question:
Is there any published academic insight into the '(in)adequateness of languages for learning'?
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Nice Contribution Mary F. Rice
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One of the postcolonial issues that discussed most is the question of identity
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I highly recommend reading a book called Identity, Ethics, and Nonviolence in Postcolonial Theory: A Rahnerian Theological Assessment by Susan Abraham.
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I am convinced that Participatory action Research is best to follow if one works in postcolonial theories
However, I am equally conceived Some researchers prefer to use your conventional approached and their cannot seen the connections in this case
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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,
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Does anyone know of some key studies that have applied postcolonial media theory in studying how former colonial powers’ media frame news events in their former colonies? I’m working a project that looks at how French and British media frame socio-political tensions in their former colonies. I just need pointers. Thanks for your help.
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@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.
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I have been asked this question several times. My answer was (more or less) that there is no real difference concerning the theoretical background - it is more about the geographical place, where the different ways of thinking were developed. The decolonial branch is Latin-american, closely tied to the "Grupo Modernidad/Decolonialidad" (even if it does not exist, as its members claim) around people such as Mignolo or Quijano. The postcolonial branch is older and has been developed in India and/or by Indians, tied to groups such as the "Subaltern Studies Group". What do you say? Is post-colonial and decolonial thinking basically the same? Is the decolonial branch a copy, an adaptation of the Indian theories?
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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.
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Which postcolonial theory would be the most suitable to apply to Chinese minority in Vietnam after 1975? 
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I think consepts like Diaspora and hybridity can help you. Generally, post colonial theories give you good idea to analysis your subject or problem.
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Plays of Mahesh Dattani
Techniques
Themes
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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. 
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I'm looking at philosophers who criticize the Lusophony.
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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
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It becomes more confusing to interpret the Past from a local and Global view points. 
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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? .  
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Can anyone give me some good (preferably must-reads in Political Science) works of democratization theory in postcolonial settings? Much of the major democratization theories are extracted from the Western experiences; I am looking for work that explains democratization elsewhere.
Thank you! 
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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. 
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I'm interested in thinking the criticism of Lusophony, CPLP and the Francophonie.
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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
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I haven't used postcolonial theory before and all recommendations, suggestions and advice is very welcomed.
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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...
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I'm writing a paper on racial identity construction in the Mexican Inquisition using Bhabha as my theoretical framework. I just need a little clarification on these concepts.
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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.
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Post colonial theory
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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.
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I've already considered Joseph Conrad's Heart of Darkness, but I may need some more material. Perhaps some Travel Literature?
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There you go Christopher!
CMENAS 520
Bibliographic Resources
on Orientalists and Orientalism
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I've chosen Sam Selvon's Lonely Londoners. Any other suggestions?
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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.
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Preferably involving Poland (in English or Polish) but literature on other countries in the region (in English) would be welcome.
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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 :)