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Patriarchy during the colonial states essay
Patriarchy during the colonial states essay
Patriarchy during the colonial states essay
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The perception and description of experience as ‘marginal’ is a consequence of the binaristic structure of various kinds of dominant discourse such as patriarchy, imperialism and ethnocentrism which imply that certain forms of experience are peripheral. Although the term carries a misleading geometric implication, marginal groups do not necessarily endorse the notion of a fixed center. Structures of power are described in reality, in a complex, diffuse and multifaceted way. However marginality as a noun is related to the verb ‘to marginalize’ and in this sense provides a trap for those involved in resistance by its assumption that power is a function of centrality. This mean that such resistance can become a process of replacing the center rather than deconstructing the binary structure of center and margin which is a primary feature of post-colonial discourse. Marginality unintentionally reifies centrality because it is the centre that creates the condition of marginality. Spivak suggests that the appropriation of the marginalized as part of postcolonial studies and Western academies relegates them to perpetual marginality. The distinction between centre and margin is retained, even more strengthened by the “third worldism” of postcolonial studies. Subaltern studies in India first arose in the postcolonial era where scholars sought to challenge the historical narratives which glorified the Western Civilizations and left little agency for Indians. Hence, the main theme of the school was resistance to oppressive systems. Taking inspiration from Marxist like Gramsci and Eric Hobshawn, academicians like Foucault (ideas on power relations) the subaltern received constant renewals in its definitions and implications. In Can the Subalt... ... middle of paper ... ...ure, Oxford University Press, 2011 Print. • Mautner T. – Dictionary of Philosophy, Penguin Books, 2nd ed. 2010 Print. • Dangarembga T.—Nervous Conditions, Ayebia Clarke Publishing, 2004 Print. • Glover D., Kaplan C.—Genders, Routledge the New Critical Idiom, 2nd ed.2013 print. • Bradley H. - Gender, Key concepts, Polity Press, 2007 Print. • Nayar P.K. - Postcolonial Literature, An Introduction Pearson, 2008 Print. • Pandurang M., Bartels A. – African Women Novelists, Re- Imaging Gender, Pencraft International, New Delhi, 2010 Print. • Al-wazedi N. - Hearing ‘Subaltern’ voices of resistance in works of Taslima Nasrin and Monica Ali, Ann Arbor International, 2008 Print. • Gandhi L. - Postcolonial Theory, A Critical Introduction, Oxford University Press, 2012 Print. • Ashcroft B., Griffiths G., Tiffin H. - Post-colonial studies, The Key Concepts, Routledge, 2009 Print.
Postcolonial criticism, as suggested in the textbook, “has developed because of the dramatic shrinking of the world and the increasing multicultural cast of our own country” (1603). As described by Andrea Smith in his book “From Heteropatriarchy and the Three pillars of White Supremacy”, “The
It must be noted that criticism of intersectionality isn’t limited to its theoretical framing, it extends to the depoliticization of intersectionality. Yuval-Davis (2006, p. 196) writes that “in UN documents intersectionality has collapsed to ‘identity’ even when more complex arguments are being outlined”. She points out that too often, “intersectionality analysis ‘does not attend to the differential positioning of power in which different identity groups can be in specific historical contexts, let alone the dynamics of power relations within these groups. Nor does it give recognition to the potentially contested nature of the boundaries of these identity groupings and the possibly contested political claims for representation of people located in the same social positioning” (Ibid., p. 204).
Mohanty is drawing upon theoretical perspectives of postmodernism to understand difference and by that uncover essentialist and Universalist interpretations (Uduyagiri 1995:159). In particular she is drawing upon approaches familiar to Edward Said’s Orientalism and Focault’s approach to discourse, power and knowledge. Foucault’s theories are especially useful in a postmodernist argument since he acknowledge that there are several structures of power, and that the there is a diversity of localized resistances ( Udayagiri 1995: 161). Mohanty uses Foucault’s conception of power to uncover Universalist categories and how feminist writers define power as a binary structure – to be in possession of power versus being powerless (Mohanty 1991:71). This limited way of theorizing power fails to recognize counteroffensives and the varied forms of power. Mohanty uses Said’s Orientalism to show how the way Western cultural perceptions of the Orient “became a means of controlling the regio...
Polsgrove, Carol. Ending British Rule in Africa: Writers in a Common Cause. Manchester University Press, 2009.
Gayatri Spivak, (born Feb. 24, 1942, Calcutta, India), Spivak is a literary critic and theorist. She sometimes regarded as the “Third-World Woman”. She is best known for the article, (Can the Subaltern Speak?). It is considered a founding text of postcolonialism. She is also known for her translation of Jacques Derrida‘s Of Grammatology‟. This translation brought her to prominence. After this she carried out a series of historical studies and literary critiques of imperialism and feminism.
Perhaps the main reason I liked this book was the unfaltering courage of the author in the face of such torture as hurts one even to read, let alone have to experience first-hand. Where men give in, this woman perseveres, and, eventually, emerges a stronger person, if that is even possible. The book’s main appeal is emotional, although sound logical arguments are also used. This book is also interesting as it shows us another face of Nasir – the so-called “champion of Arab nationalism” – who is also the enemy of pan-Islamism. The book is also proof of history repeating itself in modern-day Egypt.
It is interesting to note that, although in the context of this MA course we are studying Malouf's novel in terms of a post-colonial response, the author himself has expressed the opinion that it is not, strictly speaking, a post-colonial text. Most would agree with Malouf in that it is certainly not an example of resistance or response from a member of a colonised community in the same vein as, for example, Chinua Achebe or some Native Canadian authors. Rather, it can be seen as an examination of the colonial project by a descendant of the original colonisers.
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.
Things Fall Apart, a novel by Nigerian author Chinua Achebe is a story about an Igbo village in Nigeria and a man that once was a powerful influence in the tribe, but begins to lose his influence as Nigeria is colonized and Christian missionaries come to evangelize. A deeper look at the novel, with a feminist critics point of view, tells a lot about the Igbo people as well as the author’s thoughts about women in the novel. Feminist critics look at female authors, and female characters and their treatment as well as women’s issues in society. Since Achebe is a male, the main focus of feminist literary criticism for Things Fall Apart is the women in the novel and their issues as well as the Igbo view of gender identity. Many issues that women
The book stresses that the colonizers left an impact on the cognitive and physical levels of people as well and takes the idea of psychological resistance to colonialism seriously. According to Nandy’s own words – “the book is not mere a tale of history but it’s a cautionary tale that says that conventional anti-colonialism, too, could be an apologia for the colonization of minds.”
Griffiths, Gareth and Ashcroft, Bill and Menin, Sarah, The Empire Writes Back : Theory and Practices in Post-colonial literatures, Routledge, 2nd rev. ed. 2002.
Aschcroft, Bill, Gareth Griffiths and Helen Tiffin, eds. 'The Post-Colonial Studies Reader'. London; Routledge, 1995.
Colonial Mentality theory grounds this study in recognition of colonialism’s lingering impact. Colonial Mentality theory attempts to shift the dominant ways in which people perceive the world (Young, 2003). Young (2003) stated, “Colonialism claims the right of all people on this earth to the same material and cultural well-being” (p.2). Young (2003) asserted that colonialism “names a politics and a philosophy of activism” that challenges the pervasive inequality in the world. In a different way, it resumes anti-colonial struggles of the past. Historically, American powers, deemed the west, subjected many regions, the non-west, to colonial and imperial rule. American powers felt it was their duty to colonize and felt justified in doing so: Colonial
There has been an upsurge of new generation of African writers across the Atlantic in past few decades. Several African writers have created space for themselves by making waves in literary landscape either by selling their books to mainstream houses or topping the bestsellers lists. This welcoming change in perspectives of readers to African literature brings in fresh thoughts by shifting the ‘ghetto’ to the center stage of World Literature. It is, therefore, essential to probe into deeper aspects of what is presented as ‘Africa’ and understand the dramatic shifts in the literary canon to unravel the untold stories from the continent. There is a conflict between the stereotypical images of what Africa is as presented by the Western media and the freedom offered to Africans to narrate their own stories. It is here that the African women writers are left at crossroads and how they sustained and fared within all these changes is an interesting aspect that helps us to realize their potential.
His trilogy which include books like ‘Things Fall Apart’, ‘Arrow of God’ and ‘No Longer at Ease’ was written as a response to Conrad’s ‘Heart of Darkness’ which portrayed the native Africans as ‘savages’ and ‘barbarous’ and ‘uncivilized’. In ‘Key Concepts in Post Colonial Studies’, by Ashcroft, Tiffin and Griffiths, explain the term ambivalence as “a discourse theory by Homi Bhabha, it describes the complex mix of attraction and repulsion that characterizes the relationship between colonizer and the colonized. The relationship is ambivalent because the colonized subject is never simply and completely opposed to the colonizer. Rather than assuming that some colonized subjects are ‘complicit’ and some ‘resistant’, ambivalence suggests that complicity and resistance exist in a fluctuating relation within the colonial subject. Ambivalence also characterizes the way in which colonial discourse relate to the colonized subject, for it may be both exploitative or represent itself as nurturing at the same time. Most importantly in Bhaha’s theory however ambivalence disrupts the clear- cut authority of the colonial domination because it disrupts the complex relationship between the colonizer and the colonized. Ambivalence is therefore an unwelcome aspect of colonial discourse for the colonizer. The problem for the colonial discourse is that it wants to produce subjects ‘mimic’ the colonizer. But instead it produces ambivalent subjects whose mimicry is not far from mockery…..The effect of this ambivalence is to produce a profound disturbance of authority of colonial