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features of post colonial theory in literature
salient features of post colonial literature
features of post colonial theory in literature
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Oroonoko is short literary novel, written in 1688 by Aphra Behn, which details the love story of two enslaved Surinam nobilities, who both meet their atrocious ends. Through her explicit analytical language she lets the English colonists know that the enslaved masses had a refined culture and ideological force that was incapable of being disregarded. Aphra Behn was innovative in her plight as being one of the foremost political female novelists of her time. Throughout her narrative she argues "centres on the problems of authority and representatively," and tries to incorporate the fact, "that the presence of the foreigner in our society turns the pronoun 'we' into an impossibility" (Grant p.114). Although Behn neither argues the point of attacking slavery nor denies the issue, she does show the brutal acts imposed on other cultures and helps her readers attach themselves to the protagonist in the narrative. Oroonoko sheds light on the terrors of slavery and paints many of the white colonists as inhumane, unethical and deceitful, furthering the notion that this piece of literature can be viewed as a work of anti-colonialism.
“Mrs. Behn who’s genius was of that force like homer’s, to maintain its gaiety in the midst of disappointments, which a woman her sense and merit ought never to have met with: But she had a great strength of mind and command of thought being able to write in the midst of company” (A. Behn). While Behn never asserts her true intentions in writings this narrative, it can be viewed in various aspects. Although, incorporating it in an aspect of anti-colonialism meter seems rash, the language used to inscribe this work makes Behn’s ploy more visible. Although, in the plights of the characters it seems hard not to ...
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... colonists as inhumane, unethical and deceitful, furthering the notion that this piece of literature can be viewed as a work of anti-colonialism.
Works Cited
Behn , Aphra. Oroonoko or The noble Slave. 1688.
Flood, 1530 what was a trickle of slaves had now become a, 000 slaves were being imported per annum. As more of the America, the Caribbean Islands were conquered the demand for slaves exploded, between 1800, and 1865 it is believed about 4 million slaves were landed in the Americas.. " The African Slave Trade - Slaves in Africa." ClickAfrique - Africa's leading online portal for africans by africans.. N.p., n.d. Web. 22 Mar. 2011.
Grant, S-M. Journal of American Studies 29.1 (1995): 113-114.
Molefi K. Asante, Abu Shardow Abarry. African intellectual heritage:. Temple University Press, 1996.
...t be read in such a light and contrast to other sources on early colonial history.
Aphra Behn's tale of Oroonoko is not only a tragic love story. It is also a story about slavery and how it can kill a person. The relationship between Oroonoko and Imoinda is described as pure and innocent. Their story compliments the point that Behn was trying to make about slavery. Slavery can kill hope, purity, and innocence. Slavery does not only kill the human spirit. It slaughters it.
Though the Atlantic Slave Trade began in 1441, it wasn’t until nearly a century later that Europeans actually became interested in slave trading on the West African coast. “With no interest in conquering the interior, they concentrated their efforts to obtain human cargo along the West African coast. During the 1590s, the Dutch challenged the Portuguese monopoly to become the main slave trading nation (“Africa and the Atlantic Slave Trade”, NA). Besides the trading of slaves, it was also during this time that political changes were being made. The Europe...
The end of the 17th century marked the beginning of a new age known as the Enlightenment. During this time many remarkable philosophers such as Descartes, Locke, and Spinoza emerged. They handled very many difficult topics and discussed the world around them. They doubted ideas that had been thought of as absolutes for centuries and began to think in new and inventive ways. While this was going on, Europeans were conquering the Americas. Explorers had to deal with the moral dilemma of how they would handle the people they came across. Aphra Behn dealt with this issue of colonialism by writing the book Oroonoko, a tale about a noble African man. Behn, in this book, contrasts the civilized Europeans with Africans, whom the Europeans deemed savage.
Many African Americans were captured and enslaved, while others were taken and enslaved. In the 1860s, ships were built to transport Africans to America. There were about three hundred recorded slave ships throughout the 1800s. Only about forty, of those three hundred, were infamous and well worth researching. Three of the most merciless and inhumane slave ships of all time were The Wanderer, The Hannibal, and The Henrietta Marie.
Although many themes arise in Behn’s Oroonoko, religion is the most dominant, that is, of course, the author’s emphasis on the hypocrisy of Christianity. For example, in the narrative, Imoinda, Prince Oroonoko’s wife, faces colonial settlers who use their religious effort in hope to justify the ‘righteousness’ of their doings, as Mr. Trefry says, “we have christened her. But she denies us all with such a noble disdain, that ‘tis a miracle to see that she, who can give such eternal desires, should herself be all ice and all unconcern” (Oroonoko 2337). In other words, neither end of the spectrum can come to a medium conclusion. However, if the reader looks in between the lines of the quote, he or she can see that Behn’s use of words, “christened,
...heir superiority. Achebe embraces the beauty of humanity while simultaneously addressing its flaws. With his ability to contemplate conflicting perspectives, Achebe illustrates the benefits of cultural relativity. Achebe does not target religion or even the colonizers; he addresses people universally, encouraging global consideration and individual reflection. To accentuate the forcefulness of the colonizers, Achebe contrasts it with his own temperateness—he portrays his characters without generalization, he presents his opinions with a carefully restrained perspective, and remains calm in his writing, never resorting to hatred. Instead of passively resenting his village’s colonization, Achebe productively channels his specified anger into global compassion, showing his readers the value in considering different cultures with objective and thoughtful rationality.
Believed to have written many of her novels in a single sitting, Aphra Behn has made history in the english language for being the first female english writer. Aphra Behn was a spy for Charles II in the Second Dutch War followed by a life in a debtor’s prison when she returned to England, due to Charles failing to pay her properly. In prison is where she wrote books that sold well. Although this story, Oroonoko: Or, The Royal Slave, was not entirely successful in her lifetime, she was able to support herself when Charles II did not pay her for her time serving him. Oroonoko is a story about a hero, an african man, who enslaved in Surinam. The story is supposedly written about her own experiences in the newly found colony in South America.
In the article, "Post-colonial Literatures and Counter-discourse," Helen Tiffin raises a number of issues in regards to the hybridization of the colonized and how European universals invariably clash with that of the native. From the very beginning of the article, Tiffin notes that there is a "call to arms" (so to speak) that encompasses the "demand for an entirely new or wholly recovered 'reality,' free from all colonial taint" (95). This hope is idealistic, especially when evaluating the role that the English language plays in the lives of those who are colonized. Tiffin realizes this fact and views most post-colonial literature as a "counter-discursive" mode of expression that is highly involved in "challenging the notion of literary universality" (96).
Brown, Paul. "This thing of darkness I acknowledge mine: The Tempest and the discourse of colonialism." New York: Collimore and Sinfield, 1985. pp. 48-71.
Writing on slavery, Aphra Behn in the novella Oroonoko; Or, The Royal Slave, is clever in putting together the life of a slave and that of the white man to create the character Oroonoko. Throughout Oroonoko, Behn places the character Oroonoko, between the top of the hierarchy of society as a Prince in his native country, that then parallels to being part of the society of the Englishman. However, such ideas are then balanced by the verity that Oroonoko is a black man who then is turned into a slave. That balance is carried throughout the novel, which becomes vital for bringing the reader to connect with the text through Oroonoko, and for the life of a slave to connect with the reader, which Behn does effectively in order to form and convey
was conducting while assembling its overseas empire. Behn paints the majority of the white colonists as unmitigated illustrations of greed, dishonesty, and brutality. Through these depraved individuals, Behn regularly articulates the barbarism innate in British nature as opposed to the African prince Oroonoko, whom is conveyed as the quintisential model of nobility, physical prowness, and honor. These reoccuring motifs apparent throughout the literary work reveal Behn's intention of undermining the inhumane treatment of the colonized populice and the criticism of overseas expansion. Upon close examination of the literary work, one could conclusively view Aphra Behn's Oroonoko as an assailment against the dehumanization of the colonized people and a subtle criticism of Britain
Behn, Aphra. “Oroonoko.” The Norton Anthology of English Literature. Ed. AH Abrams. New York. WW Norton and Company, Inc 2000.
The word ‘Deconstruction’ (Derrida 34) introduced by French philosopher Jacques Derrida to demonstrate that any text is not a discrete whole but contains several irreconcilable and contradictory meanings; that any text therefore has more than one interpretation; that the text itself links these interpretations inextricably; that the incompatibility of these interpretations is irreducible; and thus that an interpretative reading cannot go beyond a certain point. In psychological terms, the Other is but the undiscovered territory in the Self. In the colonial enterprise, this territory of the unconscious is displaced onto another people who both allures and terrify. The colonizer, fearing to succumb to the Other, attempts to contain it- through subordination, suppression, or conversion. These strategies of containment are designed to preserve the opposition and inequality between Self and Other that justifies the imperialist enterprise. The central trope of imperialism is what Abdul R. Janmohamed terms “Manchean allegory” (Hena 13) that converts racial difference “into moral and even metaphysical difference”. (13) This allegory characterizes the relationship dominant and subordinate culture as one of the ineradicable opposition. Although the opposing terms of the allegory change- good and evil, civilization and savagery, intelligence and emotion, rationality and sensuality- they are always predicated upon the assumption of the superiority of the outside evaluator and the inferiority of the native being observed. Colonialist literature, as byproduct of the imperialist enterprise, necessarily re-inscribes the Manichean allegory either to conform or to interrogate it in an effort to move beyond its limits. As a result, colonialist texts...
Having done the above analysis on my favourite text, “Anowa” by Ama Ataa Aidoo, I realise that my like for the text have heightened because the analysis of Anowa has given me a deeper understanding of Africa’s colonialism. I now know what actually led to our colonialisation (the betrayal) and how it began(the bond of 1844) through the personal lives of Anowa and Kofi.