Postcolonial Theory

Colonialism and its aftermath prompt a form of cultural studies that seeks to address questions of identity politics and justice that are the ongoing legacy of empires. Postcolonial theory has its origins in resistance movements, principally at the local, and frequently at nonmetropolitan, levels. Among its early thinkers, three seem of special importance: Antonio Gramsci, Paulo Freire, and Frantz Fanon. Antonio Gram sci ( 1891- 193 7) was a founder of the Communist Party in Italy. In his Prison Notebooks (1971 ), he wrote insightfully about the proletariat, designated by him as subalterns; his thoughts regarding the responsibilities of public intellectuals inspired many, and his notion of hegemony and resistance proved influential. Paulo Freire ( 192 1- 97) was a Brazilian with a special interest in education. His Pedagogy of the Oppressed ( 1970) seeks to restore subjectivity to objectified, oppressed classes in society. Frantz Fanon ( 1925- 6 l) was a psychiatrist of Caribbean descent who participated in the Algerian independence movement. His two books, The Wretched of the Earth ( 1963) and Black Skin, White Masks ( 1967) inspired many anticolonial struggles and investigations of racism\u27s many manifestations

Future directions of postcolonial studies

A discussion of new directions in postcolonial studies mainly with reference to essays in the co-edited volume, Rerouting the Postcolonial ed. Janet Wilson, Sarah Lawson Welsh and Cristine Sandru (Routledge, 2010), which covers terror and the postcolonial (with reference to The Reluctant Fudnamentalist by Mohsin Hamid), the Arab Spring, the turn to the utopian, and global imaginaries. The talk also takes some directions from the expanded categories of the postcolonial found in the second edition of the Postcolonial Studies Reader, ed. Bill Ashcroft et al (Routledge, 2006

Postcolonial Theory

Rather than agreeing to any one meaning or referent, most critics these days speak of ‘post-colonialisms’ to refer principally to ‘historical, social and economic material conditions’ and at other times to ‘historically-situated imaginative products’ and ‘aesthetic practices: representations, discourses and values’ (McLeod 2000: 254). Arising from subaltern studies, its theorists embrace hybridity, indict alterity, analyze colonial discourse, and employ strategic essentialism to promote identity politics. Under its influence, a strain of self-interrogation has for decades run as an undercurrent through much of anthropology and archaeology. Topics including looting, repatriation, stewardship, and the transformation of disciplinary identity are now persistent tropes in the field. Indigenous archaeology, emergent cosmopolitanisms, building up knowledge from below—these now occupy ongoing archaeological work. Limiting its applicability, though, are charges against its homogenization of colonial experience, its perpetuation of academic imperialism, and its relative neglect, until recently, of regions such as Latin America

"Our Own Gayful Rest": A Postcolonial Archive

My subject is an archive of gay and lesbian activism that helps us understand a postcolonial counterpublic. The project I undertake is of historical recovery and theoretical elaboration of the specificities of postcolonial sexuality-based movements as necessary and long overdue supplements to global sexual activism

Colonial sovereignty, forms of life and liminal beings in South Africa

Book synopsis: Svirsky and Bignall assemble leading figures to explore the rich philosophical linkages and the political concerns shared by Agamben and postcolonial theory. Agamben's theories of the 'state of exception' and 'bare life' are situated in critical relation to the existence of these phenomena in the colonial/postcolonial world

Alien nation: contemporary art and black Britain

About the book: This fascinating text introduces readers to postcolonial theory using the context of British media culture in ethnic minority communities to explain key ideas and debates. Each chapter considers a specific media output and uses a wealth of examples to offer an absorbing insight into postcolonial media for all students of cultural and media studies

Settler colonialism, multiculturalism and the politics of postcolonial identity

The twentieth century saw the development of nationalism and the construction of postcolonial identities in many newly independent nations. Formerly colonised peoples have struggled to restore and adapt their customs and to construct postcolonial national identities. Settler colonial nations face a distinctive challenge in the construction of postcolonial national identities. These nations are founded on the dispossession and assimilation of indigenous peoples and the impulse to build an autonomous settler nation. They are, therefore, caught in a limbo between an ambivalent relationship to the ‘mother-country’ and an unwillingness to acknowledge brutal and colonial aspects of their nation’s foundations. The Australian situation is a powerful example of the difficulty of constructing postcolonial national identities in settler colonial nations. In Australia, multicultural discourses have sought to distance Australian identity from its settler colonial foundations. These discourses have the potential to contribute to a more postcolonial form of national identity. Many Australians, however, have seemed indifferent to multicultural descriptions of Australian identity. Multiculturalism’s failure to capture the Australian imagination can be attributed to the difficulty of overcoming settler colonial forms of identity. The settler colonial ambivalence regarding Australia’s British and colonial heritage has resulted in the adoption of liberal democratic ‘universalist’ values as a form of surrogate cultural and national identity. The culture of Australians of British heritage is normalised and these Australians frequently regard themselves to be without a true cultural heritage. This has serious implications for multiculturalism. Multiculturalism is interpreted as applicable only to Australians of ‘ethnic’ background, irrelevant to Australians with British heritage and unable to provide a sense of belonging to all Australians. Settler colonial discourses of Australian identity continue to be influential. However, multicultural discourses have broadened Australian public debate to include a search for innovative identities in a postcolonial world

Introduction to the Essays of the Consultation on Preaching and Postcolonial Theology

The essays that follow were first presented as part of a consultation on preaching and postcolonial theology at Boston University in October, 2014, sponsored by the BU Center for Practical Theology. The consultation was an opportunity to bring together a leading scholar in postcolonial theology, Dr. Kwok Pui-lan of Episcopal Theological Seminary; two homileticians who have already started to grapple with postcolonial theory and theology in their work, Drs. Pablo Jiménez and Sarah Travis; and two Ph.D. students, Revs. Tim Jones and Lis Valle, from BU and Vanderbilt respectively. The goal of this interdisciplinary consultation was to jump start a wider conversation on today’s postcolonial context in North American homiletics for the sake of the practice of preaching. As an ad hoc research team for the fall term of 2014, we editors named above were all pleased to help bring this consultation together and are now excited to bring its fruits to you, the international and diverse body of homileticians based in North America, the Academy of Homiletics

Book review: postcolonial media culture in Britain by Rosalind Brunt and Rinella Cere

Postcolonial Media Culture in Britain is a refreshing and interesting text that introduces readers to postcolonial theory using the context of British media culture in ethnic minority communities to explain key ideas and debates. Asiya Islam is concerned that the book lacks a detailed exploration of gender-specific issues, but applauds it for taking on important under-discussed topics