In the course of Colonization, the world was divided into binary categories of the colonizer and colonized. These binary groups were based on a division of class, gender, race, ethnicity and the oppression of cultural traditions. Traditions of language, religion, labor, and social values were based on theologies of the colonizers, enforced upon the colonized. These binaries can be associated with the Manichean binaries discussed by Frantz Fanon in his book entitled The Wretched of the Earth. In Post-Coloniality, societies gain independence either through diplomatic political transitions or violent revolutions against the occupying force. Regardless of how independence is achieved, these societies undergo a multitude of socio-cultural changes. The colonized populations struggle to rebuild their communities, individual identities and national identities. The process of this decolonization is a long-term and strenuous procedure that varies from one culture to the next. Periods of colonial oppression have negative repercussions on social structures and prohibit certain cultural growth. It is the nationalism that bonds individuals together in creating a national identity, rebuilding the state while imagining the community and representing it in the traditional cultural affiliations of the indigenous populations. In the book Imagined Communities: Reflections on the Origin and Spread of Nationalism written by Benedict Anderson the effects colonization had on Indonesia are reviewed. Decolonization of countries was induced by revolutions and the spread of nationalism after the 18th century. Independence was followed by state building based on the origin, power and function of nationalism felt in Indonesia (Anderson). Liberalism and Mar... ... middle of paper ... ...th in creating a new nationalistic identity. Works Cited Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism. Print. Ashcroft, Bill, Gareth Griffiths, and Helen Tiffin. The Empire Writes Back. Routledge: New York. 1989. Print. Césaire, Aimé. Discourse on Colonialism. Monthly Review Press: New York and London, 1972. Print. Fanon, Frantz. The Wretched of the Earth. New York, 1965. Print. Hsu, Francis L. K. The Cultural Problem of the Cultural Anthropologist. American Anthropologist 81(3) 1979: 517-532. Kelly, John D. and Martha Kaplan. Represented Communities: Fiji and World Decolonization. 2001. Print. Said, Edward K. Orientalism. Knopf Publishing Group, 1979. Print. Stoler, Ann Laura, and Frederick Cooper. Tension of Empire. University of California Press: California and London, 1997. Print.
The one interesting aspect that I was surprised with my three authors was the little detail given on nationalism in the decolonization process. Before reading these three books, I thought that nationalism played a key factor in decolonization. However, my assumption was incorrect. The author, John Darwin, brought nationalism into question, but ultimately Darwin felt that WWII had weakened the British, which subsequently lead to a problematic post-war economic situation. All the authors discussed nationalism and its part in decolonization, but all came to a conclusion that nationalism may have played a part, but it was insignificant in the entire process of decolonization. Most colonies had a wide variety of communities that had very little in common. Therefore, mass nationalistic movements that would be strong enough to throw out British colonial rulers was much more difficult than one might think. Ultimately, all of the authors and their books I used for the essay-review focused on the aftermath of Britain in WWII to describe the reasoning for decolonization.
During the Cold War and twentieth century there were several processes that influenced colonization and decolonization. To be examined is what the characters reveal about the colonization processes, the involvement of industrialization, the change in identities of the characters, and lastly the social and political changes during the cold war will be discussed.
Throughout history, many individuals and or communities have experienced marginalization. These individuals and or communities have been oppressed not in just one part of the world, but many different parts of the world. Oppression can vary from colonialism and imperialism to marginalization. Even though, colonialism and imperialism go hand in hand they are different. Colonialism is when one nation rules over another and exploits the resources to benefit the ruling nation. Imperialism refers to the practice of where a nation extends their power by politically or economically taking control. While the marginalization’s of minorities was unavoidable given the idea of modernization, these minorities re-asserted their self-worth to overcome oppression.
In the second half of the twentieth century, started a process of decolonization, first in Asia and then in Africa. In 1949, India was one of the first country to gain its independence, followed by Burma, Malaysia, and Ceylon. In Africa the decolonization started a few years later, first in Libya and Egypt, and in the rest of the continent afterwards. The main colonists were the Great Britain and France. The history has shown that Great Britain succeeded to decolonize generally in peace while France had much more problems to give up its colonies, which led to numerous conflicts opposing the colonists and the colonized. It has been the case especially in Algeria where a murderous war lasted almost eight years. The philosopher Frantz Fanon has studied the outbreak of this conflict as he was working in Algeria and he spent some time working on the question of colonialism, drawing the conclusion that violence was the only way to get rid of colonists. This essay will analyse who was Fanon and why he came to such a conclusion along with the reasons why it could be said that he is right ,and finally, the arguments against his statement. Finally, it will aim to prove that even though Fanon had valid points, diplomacy could have been for efficient and less tragic rather than his support to violence.
The concept of colonialism and imperialism both play an essential role in “The Heart of Darkness”, “Things Fall Apart”, and “The Apocalypse”. The act of colonialism comes from a strategy of obtaining partial to full political control while attempting to govern another country. Groups settle in these different countries with a scheme to develop it economically. Another significant topic being presented is the performance of imperialism. Imperialism is imposed when military action is presented to enforce domination over another country. The intention being for imperialism is to increase foreign rule in order to intensify a countries size and economical state. “Our own men and our sons have joined the ranks of the stranger. They have joined his religion and they help to uphold his government” (Achebe 176). In “Things Fall Apart” an accurate illustration of colonialism is given, by which a clan had come over and cultivated Okonkwos land. “They were conquerors, and for that you want only brute force” (Conrad 107). It was not colonialism presented in “Heart of Darkness”, instead a simple form of imperialism was demonstrated. Force was used by military in order to take over the land from the weaker country. The perceptions of colonialism and imperialism are both distinctive and with examples from the text, it will display the differentiation between the two.
Frantz Fanon argues the decolonization must always be a violent phenomenon because resisting a colonizing power using only politics will not work. Europeans justified colonization by treating it as gods work. They believed that god wanted then to occupy all lands and spread the word of god to savages of darker skin color. Fanon joined the Algerian Nationalist Movement when the Algeria was being colonized be the French. Many examples of violence written of in The Wretched of the Earth were taken from the struggle for independence in Algeria. Also the writing is sympathetic towards colonized natives. Fanon claims decolonization causes violent actions from both settlers and natives and creates intolerant views toward the opposite party.
In Todd Shepard’s work Voices of Decolonization, the featured documents provide keen insight into the geopolitical environment of the era of decolonization (1945-1965) and the external and internal pressures on the relationships between colonial nations and the territories that they held dominion over (Shepard 10). Decolonization is the result of a combination of national self-determination and the establishment of functional international institutions composed of independent sovereign nations united towards common goals. As decolonization progressed, it intersected with points of significant sociopolitical tension between colonies and the nations that colonized them. Some of these moments of tension came in the form of progressive ideals held by international agencies which colonial nations were allied with, the revolt of colonized populations against their standing government in favor of independence, and in moral and political conflicts that arose when decolonization takes a form unexpected or undesired by the primary agents of progressive international institutions.
Wretched of the Earth by Frantz Fanon explores the roles of violence, class, and political organization in the process of decolonization. Within a Marxist framework, Fanon theorizes and prophesizes the successes and failures of independence movements within colonized nations. He exalts the proletariat as a revolutionary class that is first to realize the necessity of violence in the removal of colonial regimes. Yet the accomplishment and disappointments of the proletariat are at the hand of men. Fanon neglects women in terms of the proletariat’s wishes and efforts. In spite of this exclusion, Fanon nonetheless develops a theory that could apply to the proletariat as a whole, women included. For although Fanon failed to acknowledge women’s role in a post-colonial society, his theory of the revolutionary proletariat applies to Egypt’s lower class women.
In Black Skin, White Masks, Frantz Fanon looks at the effects of both racism and the process of colonization on the colonized. Even though Fanon’s work targets a French audience, it holds a universal message which is significant to anyone who is exposed to racism and/or colonialism whether they are the oppressor or the oppressed. While Black Skins, White Masks was written over half a century ago, is Fanon’s work still relevant today? In this short paper I will look at some of the themes of racism, colonization and the complex relationships they create among various groups as well as the inner turmoil which may be created within the subjugated group.
Fanon start off his argument with describing how colonialism and decolonization are violent affairs. He describes the colonized and colonizer as old adversaries whose first meeting was rooted in violence and continued relationship was sustained at the point of a gun (Fanon, p. 2). He goes on to state that the colonized person is a fabricated person created by the colonizer and that the colonizer validates themselves, via wealth, through the colonial relationship. Decolonization, therefore, is the destruction of these fabrications and the liberation of ...
The definition of decolonization differs from person to person, from nation to nation, and from past experience to past experience. In my opinion decolonization is a thought out active resistance of colonial forces with a goal of eventually obtaining indigenous liberation. Colonialism has brought forth many problems with it. As more time passes the problems keep getting worse. Problems such as crimes being committed on Natives and loss of tradition.
Pramoedya Ananta Toer’s This Earth of Mankind is an allegorical novel describing the growth of protagonist Minke during the pre-awakening of colonized Java. Set in 1898 during the period of imperial Dutch domination over all aspects of Javan life, the novel provides a clear image of the political and social struggles of a subjugated people through the point of view of a maturing youth. Using several of his novel’s major characters as allegorical symbols for the various stages of awareness the citizens of Java have of Indonesia’s awakening as a modern nation, Toer weaves together an image of the rise of an idyllic post-colonial Indonesia with modern views of Enlightenment ideals.
While the economic and political damage of the scramble for Africa crippled the continent’s social structure, the mental warfare and system of hierarchy instituted by the Europeans, made the continent more susceptible to division and conquest. The scramble for partition commenced a psychological warfare, as many Africans were now thrust between the cultural barriers of two identities. As a result, institutions for racial inferiority became rooted in the cultural identity of the continent. This paper will expound on the impact of colonialism on the mental psyche of Africans and the employment of the mind as a means to seize control. I will outline how the mental hierarchy inculcated by the Europeans paved the way for their “divide and conquer” tactic, a tool essential for European success. Through evidence from a primary source by Edgar Canisius and the novel, King Leopold’s Ghost, I will show how colonial influences heightened the victimization of Africans through psychological means. I will culminate by showing how Robert Collins fails to provide a holistic account of colonialism, due to his inability to factor in the use of psychological warfare as a means to the end. By dissecting the minds of both the colonizer and the colonized, I hope to illustrate the susceptibility of African minds to European influences and how psychological warfare transformed Africans from survivors to victims during colonialism.
The age of the Cold War impacted decolonization either positively or negatively. But, most evidence suggests that it was affected negatively. The age of the Cold War lasted from 1949 to 1989. There were many examples from each country of how decolonization took place. Decolonization took place from 1945-1980, during a thirty-five-year period after World War II, when the European empires in Africa, Asia, and the Pacific gradually came apart as the former colonies became independent nations. (Map of Decolonization pg 855).
Every human being, in addition to having their own personal identity, has a sense of who they are in relation to the larger community--the nation. Postcolonial studies is the attempt to strip away conventional perspective and examine what that national identity might be for a postcolonial subject. To read literature from the perspective of postcolonial studies is to seek out--to listen for, that indigenous, representative voice which can inform the world of the essence of existence as a colonial subject, or as a postcolonial citizen. Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.