Postcolonialism - Science topic

If 'othering' is treating people as different / outside the 'norm' then the opposite might be 'normative acceptance'.

As in - 'the othering of group is compared to the normative acceptance of group b'.

You are welcome dear@Ali Mohammed

Happy new year Dr. Heba.

Thank you for the answer

A very interesting approach

Hi! These are older, but useful, references that center on subaltern studies. As you know, your topic will have to be narrowed down and maybe some of these references will help you review important theoretical issues to keep in mind and point you to scholars you find most helpful/want to engage with.

Best wishes,

Chakrabarty, Pipesh. "Postcoloniality and the Artifice of History," Representations 37: 1-26, 1992.

Chatterjee, Partha. Nationalist Thought and the Colonial World: A Derivative Discourse? London: Zed Books, 1986.

1997 "Listening to the Subaltern: the Poetics of Neocolonial States," Poetics Today 15(4): 643 658, 1994.

Guha, Ranajit. "On Some Aspects of the Historiography of Colonial India." In Selected Subaltern Studies, Ranajit Guha & Gayatri Chakravorty Spivak, eds. Oxford: Oxford University Press, 1988. pp. 37-44.

"The Prose of Counter-Insurgency." In Selected Subaltern Studies, Ranajit Guha & Gayatri Chakrovorty Spivak, eds. Oxford: Oxford University Press, 1988. pp. 45-84.

"The Small Voice of History." \nSubaltern Studies IX: Writings on South Asian History and Society, Shahid Amin & Dipesh Chakrabarty, eds. Delhi: Oxford University Press, 1996. pp. 1-12.

Prakash, Gyan. "Subaltern Studies as Postcolonial Criticism," The American Historical Review 99: 1475-1490, 1994.

"Writing Post-Orientalist Histories of the Third World: Indian Historiography Is Good to Think." In Colonialism and Culture, Nicholas B. Dirks, ed. Ann Arbor: University of Michigan Press, 1992. pp. 353-388.

Ranger, Terence. "Power, Religion and Community: The Matobo Case." In Subaltern Studies VII. Partha Chatterjee & Gyanendra Pandey, eds. Delhi: Oxford University Press, 1993. pp. 221-246.

Said, Edward. "Foreword." In Selected Subaltern Studies. Ranajit Guha & Gayatri Chakravorty Spivak, eds. Oxford: Oxford University Press, 1988. pp. v-x.

Spivak, Gayatri Chakravorty, "Can the Subaltern Speak?" In Marxism and Interpretation of Culture. Cary Nelson & Lawrence Grossberg, eds. Urbana: University of Illinois Press, 1988. pp. 271-313.

I think this deconstruction should not effect in reduction of point of reference (the number of groups we could call tribes in an isolationist terms). The crux of the matter is to think about tribes in antinaturalist and relationist terms following Morton Fried (as mentioned above).

Ellen Rooney's The Cambridge Companion to Feminist Literary Theory is the most approachable guide available for both literature students and those new to field.

check this out

You could have a look at the following:

https://owl.purdue.edu/owl/subject_specific_writing/writing_in_literature/literary_theory_and_schools_of_criticism/post_colonial_criticism.html#:~:text=Post%2Dcolonial%20criticism%20is%20similar,those%20who%20were%2Fare%20colonized.

Wishing you the best of luck!

The analysis of the poems (al-Fusha and others) sung by Fayrouz will reveal many of these formulations, because they are collected between groups in the Arab country that suffers from sectarian differences the most. Thus art reveals this through songs, revolution poems, cinema, and sometimes novel

I believe it is imperative to work on a some form of a literary anthology to register all the literary works that depicted the turning point in the history of the country and how the American invasion of Iraq and its aftermath were portrayed in the works of Iraqi writers (dead or still alive). It is a promising and massive project but it is not an impossible task. There is a bad need for volunteers to start working on such project. It is a national obligation!

Try to read "Can the Subaltern Speak?" Spivak discusses the lack of an account of the Sati practice, leading her to reflect on whether the subaltern can even speak. Spivak writes about the process, the focus on the Eurocentric Subject as they disavow the problem of representation; and by invoking the Subject of Europe, these intellectuals constitute the subaltern Other of Europe as anonymous and mute. Reading Edward Said should help critics like you understanding this topic. All the best!

read this one

This is a complex issue former colonies are entangling with. Any way,Africans have decolonized long a go. But the post colonial behavior shows colonialism has lingered on in different form now. It has left its imprints in different institutions then put in place by former colonial administrators. In some the colonial masters' language remained influential. In others such as French former colonies the currency system is another feature. The political system that former colonies experience these days is a copy or seem to be copy from their former masters. They are dictatorship in western democratic lipsticks. Former colonial powers pitting one group against the other in a kind of underworld approach has complicated political situations such in sub-Saharan Africa. Remember what is behind coups by military and counter coups...

(Research) companions may be a good starting point to navigate the extensive critical literature on postmodernism and/or postcolonialism, and identify the main lines of enquiry. If something captures your attention, and you develop a liking for a more specific topic or author you may want to investigate further by reading both the novels and the critical work. Then, by all means, you should discuss it with your supervisor.

Speaking as an early career academic from the Global South, Africa to be specific, I think characterizing decolonial (decolonisation/decoloniality) scholarship as a fashion is very simplistic. Decolonial scholarship is a war/struggle for epistemic freedom. It is a struggle to have multiple centres of knowledge. It is about unlearning the predominantly Eurocentric forms of knowledge and methodologies in order to learn inclusive methodologies, to be able to have our own styles of writing and framing our knowledge perspectives. A lot of our knowledge and scholarship is sidelined in the knowledge industry that follows a Eurocentric script. We need to be acknowledged as centres of knowledge instead of exporters of raw data and importers of theories.

The biggest challenge we have is that we were produced by the very same Eurocentric system that has taken away our epistemic freedoms. That is why we have to continuously unlearn in order to learn. So there is agency in the decolonial scholarship, it is not fashion at all.

You might just go through your list of references to see in which journals the more recent papers were published and perhaps look at the references in those papers too.

There are many scientific criticisms of scientific works, according to the approach used in the research, and the most famous curriculum in scientific research:

1- The historical approach: The critic examines the influences that influenced the scientific work, such as studying the surrounding environment, the social and cultural conditions, and the previous and contemporary events.

2 - The method of deductive or deductive: It connects the mind between the introductions and results, and between things and reasoning; on the basis of logic and mental reflection, it begins with the colleges;

3 - Inductive approach: It represents the opposite of the past; it begins with the particles, bringing them to the general laws. Experimental approach: It is the experiment that relies on the basis of research work, away from logical premises, historical conditions, or mental development

We must take care of these approaches in order to achieve accurate scientific criticism

Read on Neocolonialism in Africa, it will answer your questions. The works by Claude AKE, Kwame Nkrumah, Walter Rodney, Eme Ekekwe, Austin Ekelegbe (of the Uniben), Ikena Nzimiro, Mark Anikpo, Gunder Frank, Immanuel Wallerstein, Vladmir Lenin etc, thoroughly investigates and expose colonialism and Neocolonialism.

Personally, African States are nothing but appendages of the (former) colonial capitalists of Europe and North America. The concept of the FAILED State in Africa, particularly Nigeria, should also come to your mind.

Any paper being written?

In most developing countries academy productivity at almost every field of knowledge derives from public institutions, so the profile of such element is dependent of national or regional policies. 'Third wolrd' nations suffer from academy / research programs that frequently lack of idoneity, global-orientation and long-term scope. In order to overcome barriers for academy expansion a new order of policy-makers interested in elevating academic / research profile of a given country have to develop long-term planning emphasizing local priorities and global trends,

Nuhu Yaqub thank you so much for very interesting comment.

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

Am working on the Sahara as a connective space, rather than an unbridgeable border, or void. Therefore, sub-Saharan literature should be seen as a legitimate source for the Maghreb and vice versa. Well worth reading The Palm Wine Drinkard in the original if you can find it - another excellent work. Have plenty here that might help - will get in touch asap

You might check the Judith Reppy Institute for Peace and Conflict Studies at Cornell University ( http://pacs.einaudi.cornell.edu/ )

Interesting question.

On the one hand, a theory may seem to imply a universal tendency, by appearing to attend to basic, generalisable tenets. However, at the same time, most theories tend to project or delineate a particular canon of work, through which they are best able to justify their own premises.

This apparently circular process is not inevitably a vicious one, as Ricoeur explains more than once in his presentation of the "hermeneutic" cycle, in the context of his preferred theory of phenomenological hermeneutics (or if you prefer, hermeneutic phenomenology!)

Such a good question! Martin Hebert points to an issue that was identified (under the term decolonization) in Tuck & Yang's (2012) article, "Decolonization is not a Metaphor." As those authors write, "Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools." Yet, as Martin pointed out, the lumping together of separate but related concepts provides authors with a convenient way to talk about a vast array of social issues with some coherence. At the same time, though, that lumping leaves authors open to criticisms about ignoring the concerns posed by capitalism, imperialism, and so forth. And as a conceptual "shorthand," it may serve as an erasure of some of the exact problems that use of a colonial or decolonizing analytic lens may strive to illuminate.

Surely it would depend on whether what you want to say could be arrived at using structuralist poetics? Too often we think that 'truth' - or what we want to say - is the product of a method, a box of philosophical or literary-theoretical tools, instead of that method being the best, or inevitable or most convenient, way of expressing the insight or inspiration which pushes us to write. We make theory, not the other way round, not so?

Depends how you come at it , what you are trying to prove or disprove pease bear in mind id ego superego, race , attitude , there are always two sides to poverty and it's more deeper than empowerment i hope you can do it justice

Supplemental remark: Homi Bhabha uses many concepts from many authors, but sometimes ideas are not very clear, in my understanding, so the question must be developed within a theoretical or linguistic network of his ideas.

In Edward W. Said’s Orientalism, he resists the notion of one human nature – as does Michel Foucault in his works. Said used a local history (of the East) to make a universal claim.

Foucault wrote genealogies of power in his analysis of institutions, but his cases were somewhat cherry-picked. Foucault believed he was seeing what others were not in his own positive unconscious. Foucault wrote a lot on ‘ruptures', as he was also interested in the idea of origins and turning points. In Beginnings: Intention and Method, Said elaborates on this issue, making a distinction between ‘origins' and ‘beginnings'.

Dear Crystal,

If contemporary literature is what you are looking for then I would recommend the work of Ratna Kapur, which intersects the four fields you are interested in (postcolonial theory, citizenship, migration and feminism). I think the following article would be particularly elucidating since it does well in grounding the theory in concrete examples of the way in which citizenship and current policies of recognition are reminiscent of colonial discourses which interpellate migrants in India. That said, her work mainly develops in the context of law.

Kapur, Ratna. 2007. The Citizen and the Migrant: Postcolonial Anxieties, Law, and the Politics of Exclusion/Inclusion. Theoretical Inquiries in Law Vol. 8, num. 2.

In addition, the work of Tianna S. Paschel has been essential in studying from a postcolonial-oriented (without being a per se postcolonialist analysis) perspective the quest for ethnic-racial rights in Latin America. Borrowing Pierre Bordieu's methodology, she theorizes the 'becoming' of black political subjects in the region.

Paschel, Tianna. 2016. Becoming Black Political Subjects. Princeton University Press.

I have myself thoroughly studied the question of citizenship and recognition and have provided a critique of the Western liberal canon in addressing the demands for liberation of indigenous peoples in Latin America. My colleague and I published an article entitled: Epistemological Blindness or Violence: Liberal Multiculturalism and the Indigenous Quest for Autonomy (2015). This could be helpful, too.

Please let me know if I can be of any help in your project or if I can provide any more literature suggestions.

@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.

Ilavenil Meena Kandasamy is a poet, fiction writer, activist and currently one of India’s boldest and most badass young voices. Most of her works are centered on feminism and the Caste Annihilation Movement of the contemporary Indian milieu. She holds a PhD in Socio linguistics and has published two anthology of poems, “Touch” and “Ms Militancy”, and a novel “The Gypsy Goddess”. Her most recent work -“When I Hit You Or A Portrait Of The Writer As A Young Wife” is a dazzling and provocative novel of an abusive marriage.

,

Of course you can. Theories are essentially world views or lenses through which we examine and try to make sense of something. The best researchers actively look to more than one theoretical framework for insight. I tend to prefer a social constructivist approach to the study of political phenomena, but I find value in the Critical Theory approach, neoliberalism and even realism. Together, they help me develop a deeper understanding and holistic outlook. Any academic who is so wed to a single theoretical lens that he or she cannot find value in other approaches is, in my view, stunted.

Emma, there is so much material on what you seek. However, I am constrained as to what I can share because the best material I have found on the matter is a forthcoming book which an A-list publisher has on her stable but which I was privileged to edit. if the tenure of your research lasts till the book's content can be brought to you, I would willingly do so. I however have posers: whose world is the post-colonial world? From the World treaties to multi-lateral organisations and other global bodies that determine direction and move the world; who really controls these and how democratic is democracy?

In relation to 'plural and inclusive identities' and 'rejection of the 'other'' I think it is worth keeping in mind the nuances within these pluralities (see, for example, Sara Ahmed on multiculturalism and 'stranger/danger' in her book Strange Encounters 2000). I do not think we can find 'real causes,' but awareness of the histories which have inform these radicalisms linked to identity might shed light on the factors that we must pay attention to (in order to have a more fully understanding of the conflict). 

When human begins live together, as a society, in a particular area, they form several key habits and norms by which they live their life. Culture is the knowledge, language, values, customs, belief, food, attitudes, religion, morals that are passed from person to person and one generation to the next. Dominant culture consists of several sub cultures. Each sub culture provides its members with a different set of values and expectations. They share these norms with one another and collectively, this is called a culture. Culture is a collective phenomenon. Culture is a way of acting, a way of behaving; It is continually changing and dynamic. Culture is not inherited, it is learned

State capture is an ancient phenomenon and can be traced back from the current form employed by corporate interests and oligarchs through modern ideologues, medieval kings and Roman emperors to name but a few. 

Kings and dictators have been notorious throughout history for attempting to shape the state not only in their own interest but occasionally in their own image.  The concept of a legacy displays this well.  The most famous (or infamous) example being that of Louis XIV who said not only  L'Etat, c'est moi. but also Je m'en vais, mais l'État demeurera toujours.

Even in the modern state with the separation of powers concept the executive is constantly attempting to ‘capture’ control.   In the UK our Supreme Court has just ruled yet another alteration of the law ultra vires where our previous Lord Chancellor had introduced arbitrary fees, without recourse to Parliament to bring cases to tribunal.

Governments of the UK over the last several decades have made repeated attempts to push the boundaries of secondary legislation which ultimately undermines democracy in order to place political control over the legislature and the judiciary .

State capture is also very much a favourite of conspiracy theorists, who make regular assertions that the world is run by a sinister cabal of corporate interests such as The Bilderberg Group, freemasons and a whole range of imagined ‘brotherhoods’  While there is little doubt that huge corporations exert influence over government little evidence has ever emerged of these conspiracies.

Thank you Dr. Hakim Abdi for your interesting question.

And thank you also to Dr. Reza and Dr. J.C.Tiago for the answers.

I mention that 3 links doesnt work. Is it possible to reactivate them ?

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.

Dear Obiorah Ekwueme,

I am rather into prose and poetry (Heinrich von Kleist's 1811 narrative "Die Verlobung in St. Domingo") than drama, but I definitely would suggest that you read the article "Of mimicry and man: The ambivalence of colonial discourse" by Homi K. Bhabha (in his book "The Location of Culture", NY, 1994/2004). He read Fanon. Bhabha's texts are very inspiring and will help you in any postcolonial analysis.

Best regards,

MLT

You might try searching variations on "personhood" and "self", which are terms used in medical anthropology and cross-cultural psychiatry.

These authors might get you started:

Comaroff & Comaroff (2001) On Personhood: An Anthropological Perspective from Africa, Social Identities, 7:2, 267-283, DOI:10.1080/13504630120065310

Moore-Gilbert, B., 2009. Postcolonial life-writing: culture, politics, and self-representation. Routledge. https://books.google.co.uk/books?id=mkh8AgAAQBAJ&lpg=PP1&pg=PP1#v=onepage&q&f=false

Vaughan, M., 1991. Curing their ills: Colonial power and African illness. Stanford University Press. https://books.google.co.uk/books?id=yfqkuCN_JuwC&printsec=frontcover#v=onepage&q&f=false (Chapter 5, in particular)

Hi Reuben!

Long time indeed… I hope all is well with you. Many thanks for the links (I knew already about the ones from Open.edu, but not the other ones).  Check these: “Theory in Action” series, including short videos with summaries of key IR theories (e.g. https://www.youtube.com/watch?v=UnKEFSVAiNQ); videos on IR concepts by UBC (e.g: https://www.youtube.com/watch?v=sjr5NuZv2e4); series “Conversations with History” including interviews with IR authors: http://conversations.berkeley.edu/

Best wishes!

I am a single mom. I migrated (technically I am "sojourner", but I moved here without plans to return to the US) to China with my two daughters: I am currently still in China.  From experience, it changed my relationship with my older daughter.  After we arrived and were trying to adapt to a very different culture than our own (European-Americans living in China), my older daughter really struggled to fit in at school.  She was in 6th grade.  Her difficulty to adapt is partially a function of her age and development.  Leaving her friends was very difficult.  We all grieved, leaving the US behind.  But the transition was the hardest on her.  She felt an acute social isolation-- all her school mates were Chinese.  In contrast, I have colleagues and coworkers from the US to talk to and relate to.  My younger daughter has adapted fairly easily.  The change in the relationship that happened as my daughter got progressively anxious and depressed was that she withdrew from me and shut me out.  I ended up having to make arrangements for her to move back to the US with her dad, because it got to a point where I thought she was in emotional trauma.  Not having her live with me is a huge shift in our relationship.  I cannot talk to her every day or care for her.  Previously, we were very close.  The culture shock for us was deeply felt.  My children are followed, touched, stared at.  People follow us to take our pictures.  And social mannerisms are very different than we were used to.  Feel free to connect with me and ask me personal questions.  Best wishes on your project.

In Aotearoa - New Zealand, perhaps this might be of interest to you: 

Skerrett, M.E. (2012) Counter colonization through Maori language revitalization in Aotearoa/New Zealand. University Park, PA, USA: 20th Reconceptualizing Early Childhood Education Conference, 4-7 Nov 2012. Access via UC Research Repository. (Conference Contributions - Full conference papers)

and

Skerrett, M. (2012) Deterritorialising geopolitical spaces and challenging neoliberal conditions through language revernacularisation in Kohanga Reo. MAI Journal 1(2): 146-153. http://www.journal.mai.ac.nz/ content/deterritorialising-geopolitical-spaces-and-challenging-neoliberal-conditions-through-languag. Access via UC Research Repository. (Journal Articles)

and Norman Anaru (2011) - http://www.tetaurawhiri.govt.nz/assets/Uploads/Research-Library/Anaru-2011-A-Critical-Analysis-of-the-Impact-of-Colonisation-on-the-Mori-Language-through-an-Examination-of-Political.pdf 

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

I cannot comment on the countries you mention, but in South Africa (and perhaps Zimbabwe and Zambia and elsewhere) there is a language controversy. Even today - several decades after the end of (what we might call?) colonialism - many Bantu children are still growing up with only a superficial command of their mother tongue - i.e., their knowledge of English is very much better, particularly when it comes to writing essays and reading advanced texts. The authorities in KwaZulu-Natal are trying to remedy this - but they seem to be focussing more on university undergraduates rather than on schoolchildren. Stephanie Rudwick (who is in Research Gate) has published the results of her investigations. To solve the problem, the South African government really needs to work from the bottom upwards (rather than from the top downwards) - i.e., they should be introducing rigorous and disciplined teaching of Zulu in KwaZulu-Natal primary schools... I am sure Stephanie would be glad to give you more details.

Thank you, I share his point of view, but my question wa goin in the line of finding lines of investigation realized or in process in bring over of this type of studies.

Estamos en contacto

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

The study of sociolinguistics can be a start. The quest for authenticity in sociolinguistics extends back to the earliest precursors of the field in dialectology and anthropology. Both of these tields were founded on the belief that the scholarly gaze must be cast back from modernity to a prior time —or at least to a place out of modern Western time — in order to make sense of the modern present. In this way, authenticity as a bond to the past emerged as a quintessentially modern concept. Such a theoretical commitment to the historical continuity of past and present surfaced in somewhat different ways in each field, but in both cases this 'desire for origins' (as Frantzen 1990 terms a similar phenomenon in the history of Old English studies) led to a concerted effort to valorize via scholarship an earlier epoch imagined as directly tied to — yet irrevocably sundered from — the present day.

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.

23rd April 2014

Hi Marthinus,

I will try to give you a better answer, if time allows.

Kind regards,

Johan (JT) Nel.

There you go Christopher!

CMENAS 520

Bibliographic Resources

on Orientalists and Orientalism

`Aqiqi, Najib. al-Mustashriqun / Najib al-`Aqiqi. Bayrut, [Matba`at al-Ittihad], 1937. (Buhr PJ 63 .A64)

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Goldziher, Ignác, 1850-1921. Ignaz Goldziher and his Oriental diary : a translation and commentary / Raphael Patai. Detroit : Wayne State University Press, 1987. (DS32.7.G65 A3 1987)

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Halperin, John, 1941-. Eminent Georgians : the lives of King George V, Elizabeth Bowen, St. John Philby, & Nancy Astor / John Halperin. 1st ed. New York : St. Martin's Press, 1995. (DA 568 .A1 H351 1995)

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How very eloquent and insightful an answer, Dr. Kamal. You have gone far beyond tumor and surgery! I shall certainly go thru the "Handbook of Post-colonial Archaeology. Jane Lydon (Editor); Uzma Z. Rizvi (Editor)" to learn more about the subject!

I think it is more than only combine knowledges, it is to decolonize the mind, recognizing the coloniality of knowlege

Thank you very much Lourido!