Questions related to Postcolonialism
In my current research on the lived experience of ageing in extreme poverty, I am trying to illustrate something connecting the discursive social process of 'Othering'. But I am struggling to find a term that can best define the reverse process of 'Othering'. What it could be in one/two words? Your contribution is much appreciated.
I am searching for a postcolonial novel where the characters develop double consciousness or any novel that I apply Frantz Fanon's theories on. Where he explores the problems of identity of the black people in the white society. I would really appreciate if you can suggest a work.
I was thinking whether Edward Said's theory and his writings on anthropology represented the death of anthropology or a new life through the awareness of important concepts such as representation, (we) versus (them). I think that the post-colonial Theory provided an important vision for anthropology and literature, so what do you think about post-colonial Theory and its Impact on anthropology?
Wishing everyone a Happy New Year!
I'm looking at the relationship between silence and corruption and how these are used to marginalize the Other
Analysing the repertoire of power impact of primarily economic and political instruments preferred by postcolonial leading actors, a banal idea comes that the economic dominance of individual countries and macro-regions becomes crucial because of creating the prerequisites for redistributive gains or competitive advantages. These advantages can be called "leadership rent". This concept borrowed from the political economy literature demonstrates that the group of developed countries predetermines the nature and pace of development of the world economy and acts as a natural "centre of gravitation" to emerging economies.
These centres of gravitation often use personalised relations between the dominant and the dependent; and, it is usually attributed to cultural grounds. I'm trying to use patron-client relations as an explanatory model. My argument comes from the observation that since patronage supposes to be imprinted in polity behaviour and affects the way how these polities represent their interests, this instrument is utilised by leaders-patrons linked to their clients by the strong historical and cultural ties resilient to radical political transformations.
So the question is could we stretch the concept of patronage from electoral behavior to a strategy for acquiring, maintaining, and exacerbating political power from patrons? Are there any important research that I possibly miss?
I am currently pursuing my PhD in Postcolonialism and wanted to get more texts related to the same topic with respect to what it has done to the Culture, Society and the Environment in India.
I think the colonial anthropologists applied it in respect to groups of people who were not yet exposed to the "outside world". So with the growing awareness of mutual intelligibility, among ethnic groups, "tribe" in their context becomes narrow and loses a sense of universality.
I am trying to use this theory in my research, and I need some kind of advice on what aspects I need to focus on in the transcripts of my participants. Please share with me any books or articles that can be helpful.
As part of a project on (the postcolonial aspects of) the prediction of juvenile crime in the Caribbean, we are writing about the occurrence of silence in ethnography. We are interested in how the ethnographer's own stance and manners during fieldwork hamper the voice of participants, as well as in the postcolonial dimensions of this process. We noticed for instance that in our own study at a juvenile detention centre in Willemstad (Curacao), our own conceptions of childhood (and the way we asked questions about it) stood in the way of the young detainees to speak their mind.
Who has suggestions that can help us out with (more general) literature on the production of silences in ethnography? They would help a lot, thank you.
Radboud University, the Netherlands
I want to clear the postcolonial approach to read the literature. In my above-mentioned research, what are the basic (hypothetical) questions that should be addressed in research?
How are these literary formulations themselves being reshaped along a sectarian/secular divide? In what capacity can nonviolent resistance through art combat sectarian violence on the ground?
we lost a large number of intellectuals, critics and writers during the years from 2003-2020.
What does the text reveal about the problematics of post-colonial identity, including the relationship between personal and cultural identity and such issues as double consciousness and hybridity?
who can help me in writing as essay about a critical analysis of Kincaid’s Lucy from Postcolonial Feminist Perspective. I want a critical analysis in terms of male gaze and colonization in the novel, not a plot summary.
I am studying Modern English Novel, spcifically postmodern and postcolonial novel. I am very indecisive about determining a topic. Is there anybody recommending me about a topic relating with postmodern English novel? Best regards,
Recently, the Aymara intellectual Silvia Rivera Cusicanquí (Bolivia), has pointed out that "the decolonial is a fashion, the postcolonial a desire and the anti-colonial a struggle." Through this, she posits that in the face of the exhausted epistemological horizon of Eurocentric modernity there is a renewed interest in the knowledge that emerges in the context of the struggles for decolonization, however, there is no real political commitment on the part of scientists. The author points out: "the decolonial is a very recent fashion that, in some way, usufructs and reinterprets those processes of struggle, but I think it depoliticizes them, since the decolonial is a state or a situation but it is not an activity, it does not imply an agency, nor a conscious participation. I put the anti-colonial struggle into practice in fact, in some way, delegitimizing all forms of objectification and ornamental use of what is indigenous by the State. All of these are processes of symbolic colonization. "
I am interested in hearing and reading critical opinions about the decolonial turn in academic fashion. My question arises from some observations:
a) Epistemological violence in the social sciences that is claimed to be decolonial continues to be exercised from the Eurocentric "epistemological ratio". Where Latin America becomes a simple field of study. And where those of us who reflect from within the struggles for decolonization are erased from the map of knowledge production, since our texts are not referenced or academic extractivism is simply generated stealing local knowledge, exercising new forms of "indigenous folklorization".
b) The main references of decolonial thought are located in universities in hegemonic countries. The intellectual activists of Latin America who have a conscious ethic and struggle with social movements are excluded from the circuits of intellectual debate.
c) An important fracture of decolonial studies occurs in the defense of the Nation State and the progressive left governments of Latin America, such as Evo Morales and Maduro, and a rejection of radical left or indigenous proposals that are raised from anti-state perspectives , libertarian and autonomous.
d) The depoliticization and lack of ethics of many researchers who claim to be decolonial, who through practices of academic extractivism seek to scrutinize indigenous knowledge, have been financed with multi-million dollar research projects, financed by companies and state research corporations (Por example mitzubichi corporation), and whose impacts have contributed nothing to the struggles of those who dispute the territory.
Me, Nimruji (IIM Calcutta) and Gavin Jack (Australia) are co-editing a book on South Asian post-colonialism. This book is part of a series 'Managing the Post-Colony' which will be published with Springer. It is a six-volume edited book series that will present cutting-edge, critical, interdisciplinary, and geographically and culturally diverse perspectives on the contemporary nature, experience and theorization of managing and organizing under conditions of postcoloniality. Please see the concept note attached with this email.
We are soliciting chapter contributions from scholars in Afghanistan, Bangladesh, Bhutan, Maldives and Nepal.
If you would like to know any further information about this book, kindly reply to my message or message me privately.
I found a problematic stream in my research field (International Management), but IM doesn't usually use extensive source criticism such as humanities would. Does anyone know some research that covers fields such as:
- ideological bias of authors
- citations in inaccessible languages
- non-scientific sources (e.g. popular science)
- eclectic bibliography
I know that some textbooks for e.g. PhD students might cover this passim, but are there any journal articles that covers this? Especially interested in critical (e.g. postcolonial) views on the problems of "non-Western" sources.
I actually have this question as an assignment and need to do a detailed job on it. Kindly share your ideas on this.
Thank you in expectation
I seek some conversations with readers of Purple Hibiscus concerning the link of Papa Eugene's violence, piety and his amazing generosity. Does his violence and stringent piety erase his generosity, or does his giving redeem his mistakes somehow and make him a flawed human being; nonetheless human? Moreover how is Papa Eugene violence linked to the violence of the military state of Nigeria of his time? I would very much appreciate to hear how other readers interpret Papa Eugene.
The Third World academic dependency means the dependency of ideas, technologies, theories and concepts, media of ideas, aid and investment in education to Europeans and Americans.
I would like to read extensively Maghrebean novels (written in or translated to English) that can be considered as anti-colonial by showing a kind of resistance to the French colonial power & that endeavor to either show an identity crisis in this area or assert a particular identity.
I am working on an article about teaching practices/pedagogy in peace and conflict studies, with a point of departure in a postcolonial stance, and are looking for research attending to this.
Looking at the answers provided on the question as to the best approach to effective teaching of literature, I find that most colleagues proceed by way of theory, whether post-colonialism or structuralism, new criticism and close reading, new historicism, or some other. It seems, therefore, we are all agreed on theory as an irreplaceable instrument of reading and teaching. So the question really is one of which is the most reliable instrument. So I would ask, are there theories that apply across the board to all forms and genres, without discrimination as to time and place of origin?
It has become commonplace to refer to colonialism, or some of its declinations such as post-colonialism or coloniality, as general terms to situate contemporary social exclusion, marginality, and resistance. This conceptual choice has the great advantage of drawing attention to historical continuities between contemporary structures and the centuries-long reproduction of structures of domination. However, is it possible that the conceptual strength of this lumping also hinders our ability to understand the specific modalities of social injustice in various contexts and in different historical moments? Is it possible that this choice leads us to conflate, for example, colonialism, imperialism, capitalism, and modernity, as an overly coherent project? Your thoughts will be most welcome!
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.
I'm looking for specific novels to include in a chapter on my PhD thesis, and am trying to circumvent my wild goose chase. The novels should fulfil all (if possible) or as many of the criteria below:
- published post-1980
- written by a woman
- British colonial context - thematically in the text or biographically outside the text
- Thematically concerned with London (if only partially)
No suggestion is too obvious: please make any recommendations you can think of. If you can make clear which criteria they fulfil, that would be really useful.
I am writing a research paper for my international relations studies on theories of international relations. In this paper I analyse critique from a postcolonial perspective on the neorealist theory of nuclear weapons (how they should be able to maintain peace through a deterrent strategy). In the last part of the paper I then question whether we should from now on combine these two theories or if that combination is even possible considering that theories can not explain everything and that they are just abstractations of reality. I am looking for more literature on this matter.
For my theoretic paper for the Theories of International Relations course I am taking, I am writing a paper that wants to critique the Postcolonial 'anti-Western' discourse regarding the current backlog of African countries in the globalization process. I am looking for ways to incorporate the question how African Africa is and if Postcolonialism can be nuanced, furthermore I am looking for scholarly articles or other publications regarding this subject. I was wondering whether there are people out here in the field who might also have done research on this field or similar, who can help me out!
In this respect, radicalism associated with identity refers to any `essential` attitude that attempts to reject the `other` who is different from the self. In fact, this kind of fundamentalism has led to several civil wars as well as disintegration especially in the third world.
In my own work on cultural crossing, I have tried to offer a detailed analysis of how readers experience descriptions of cultures that are not their own. Once you think about it, "culture" is an intangible and fuzzy term. Cultural studies has argued this for a long time, of course. But when we as postcolonial critics talk about cross-cultural or trans-cultural experiences, are we not tacitly simplifying the concept of culture to a point of distortion? Can we argue about any aspect of cross-cultural studies without assuming that it is possible to arrive at a definition of culture consisting of a list of characteristics? I have the impression that the only unambiguous comment about culture that can be made is that it appears to be a universal.
I quote from the Encyclopedia Britannica on the concept of "state capture."
State capture, the domination of policy making by private, often corporate, power.
In the second half of the 20th century, the concept of state capture was used in the early critique of the pluralist theoretical framework in political science. According to pluralism, a multiplicity of interest groups prevents any particular group from being dominant. However, the counterargument was that interest groups are not equally endowed with resources. Many commentators argued that business represents a very strong power system—far stronger than any other social group or institution—that challenges and threatens to dominate public power. The term capture describes how public bureaucracies had become dominated by strong and powerful interest groups. In a context characterized by a complex multitude of interest groups, the bureaucrats tend to deal with the best-organized groups as a way of reducing complexity.
The concept of pluralism employed here is what is called "interest-group pluralism," and which contrasts with alternative conception of social or cultural pluralism. It seems that continued emphasis on understanding society in terms of competing interest groups has tended to convert particular societies into configurations of contending interest groups.
The article on "state capture" continues:
State capture has been used in the critique of corporatism as well. Corporatism refers to the permanent representation of well-organized hierarchical interest groups in the state apparatus, a phenomenon that may be seen as a way of the state giving in to specific interests. Both the critics of pluralism and the critics of corporatism argue that private corporate power must be controlled by democratic institutions.
The concept of "corporatism" is somewhat wider than may be suggested in this passage. "Corporate" elements, surely, may be public or private, and still capable of exerting undue influence on policy. For example, one may think of the "military-industrial complex" as a "corporate" element, partly public, partly private, partly popular, but capable of maintaining itself against democratic criticism by its institutional momentum and political connections. Much the same may be said of the national security state. But once we observe the role of such public agencies in terms of their political influence over policy, then a larger range of public and public-private institutions may also come to be considered, insofar as such agencies are capable of capturing policy in such a way as to ignore broader public interests.
The Britannica article also comments on "state capture" in post-colonial and post-communist societies:
In the literature on postcolonial societies, the concept of state capture refers to rulers favouring their own ethnic or regional groups rather than the nation as such; the state is thereby captured by a specific group. A weak state may be the most prone to be captured by interest groups or even by strong individuals. A relatively strong, institutionalized state may therefore be necessary in order to avoid state capture. An institutionalized party system also may be important, for where parties are weak, traditional forms of elite interaction tend to prevail, enabling elites to capture the state apparatus.
State capture has also been related to the post-communist region where it described a policy process dominated by powerful oligarchs that belonged to the old nomenklatura elite. Experts studying this phenomenon have defined state capture as a situation in which decisions are made to appease specific interests, maybe even through illicit and nontransparent private payments to public officials, rather than to suit the national interest aggregated and mediated through a democratic process. State capture takes place when the basic rules of the game are shaped by particularistic interests rather than by the aggregated national interest.
I take it that undue emphasis on the phenomenon of interest group pluralism and interest-group competitions within any society may convert the purely descriptive approach in political science into an implicit approval of the excesses of political competitions for private and institutional gain --thus submerging the public good and broader conceptions of the public interest. But the dangers of policy capture focus critical attention on the idea of a society based on interest-group pluralism.
For the Britannica article, see:
I'm interested in the language used in supposedly "objective" scientific literature and depictions of countries in the Global South, particularly in Africa.
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?
The literature I have read around 'personal identity' are very Eurocentric. It's difficult to find non- Western texts that use the categories of 'personal' and 'social' to discuss identity.
Postcolonial, decolonial and anticolonial literature seem to focus on Identities as 'multiple', 'fractured' and 'fluid' so maybe I'm searching using the wrong terminology?
I would appreciate recommendations of short videos (available online), for teaching about International Relations theories at an introductory level, particularly on Social Constructivism and post-positivist approaches (e.g. Post-Structuralism, Post-Colonialism, Feminism). Many thanks!
How can we look at this issue of changing relationships keeping in view the contemporary Indian English Fiction?
i am in need of answer for this question in postcolonial perspective.
I am looking for texts that have argued that in order to achieve decolonialisation it is necessary to reject the colonial language and adopt subaltern or indigenous languages instead. I know that a major voice who has made the argument is Ngũgĩ wa Thiong'o in "decolonising the mind", but I wonder which other theorists within the subaltern/decolonization tradition have made the same argument about other contexts and languages?
I'm conducting my PhD studies about the impact of Post-colonialism on education with special reference to Early Childhood Education. Not a lot of literature about that unfortunately. However, I would be interested in reading about Primary, Secondary or Tertiary Education and Post-colonialism if anyone has any links. I hope to conduct my fieldwork in Malta, Barbados and Granada. Any info is greatly appreciated.
One of my lines of investigation is the study of the processes of acculturation and education in Spanish Guinea, the current Equatorial Guinea when it was a colony of Spain. I believe that it would be interesting to be able to compare the characteristics of the colonial Spanish system to other European countries African colonies.
I am working on the travel books and engravings in the Age of Exploration, I am focused on the Spanish Expeditions and the vision of Nature in a colonial sense. I would like to know if anyone know about any existing study about repetition and alterity in Engraving (beyond the required reading like Derrida, Deleuze, Benjamin, etc.). Thanks!
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.
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.
A great deal of valuable research has been done on the basis of Mill's work on epistemologies of white ignorance. In particular, I find Melissa Steyn's (2012) work on white ignorance among narratives from the Apartheid Archives quite illuminating. But my own interest is on the way themes of white ignorance may (or may not) be traced among university students born in or just before 1994. There are, of course, many ways of eliciting data from students, and one needs to select the most appropriate collection method in terms of one's research focus. Is anyone else (in or outside South Africa) working specifically on white ignorance among university students?
I've already considered Joseph Conrad's Heart of Darkness, but I may need some more material. Perhaps some Travel Literature?
Colonizer’s objective of providing a Western Education was to promote cultural assimilation by introducing English way of life and English value system. Aim of such education system is to form a class of persons “Indian in colour, but English in taste, in opinion, in morals and intellect.” (Coomaraswamy A: 1946) The colonial Government and Missionary education alienated the young generations from traditional cultures, including religion, value system, language, literature, social occupational structure, and dress sense, making them “captive minds” of colonizers. (Alatas: 1974)
As long as the colonized nations follow the western education system, they will not be able to revive traditional knowledge or to safeguard cultural identity.
How can we introduce alternative forms of education? Is it practical in a world of increased globalization and homogenization?
Notes and References-
Ananda Kethish Coomaraswamy (1946) ‘Indian Culture and English Influence: An Address to Indian Students and Their Friends’, Massachusetts Institute of Technology, January 1944. New York: Orientalia. (P:31)
‘The Captive Mind’ according to Syed Hussein Alatas (1974) is ‘uncritical and imitative mind dominated by external sources, whose thinking is deflected from an independent perspective (P: 692) Quoted in Alatas, Syed Farid (2006) Alternative Discourses in Asian Social Science: Responses to Eurocentrism. New Delhi: Sage Publications (P.47)
There are written literatures in Amharic, Oromo, Tigringa and English Languages in Ethiopia and the mainstream in Amharic is so diversified