This blog is in response to a thinking activity given by our professor Dilip Barad sir, https://blog.dilipbarad.com/2021/08/postcolonial-studies-introduction.html this is the link of sir's blog you can go there and see more details about this task. In this blog I am going to summaries two Articles by Ania Loomba On Future of Postcolonial studies.
What is Postcolonial Literature?:-
A good way to start any definition of postcolonial literature is to think about the origins of the term postcolonialism and how it has been used in literary criticism, from roughly the late 1980s to present times. The term is sometimes written with a hyphen, sometimes left unhyphenated, with the two forms used to designate the same areas of interest by different critics. The hyphenated version was first used by political scientists and economists to denote the period after colonialism, but from about the late seventies it was turned into a more wide-ranging culturalist analysis in the hands of literary critics and others. The unhyphenated version is conventionally used to distinguish it from the earlier iteration that referred only to specific time period and to indicate a tendency toward literary criticism and the analysis of various discourses at the intersection of race, gender and diaspora, among others.
"Postcolonialism... involves a studied engagement with the experience of colonialism and its past and present effects"
A possible working definition for postcolonialism is that it involves a studied engagement with the experience of colonialism and its past and present effects, both at the local level of ex-colonial societies and at the level of more general global developments thought to be the after-effects of empire. Edward Said’s Orientalism (1978) is considered as pivotal in the shaping of postcolonial studies. In Orientalism, Said argued for seeing a direct correlation between the knowledges that oriental scholars produced and how these were redeployed in the constitution of colonial rule.
This suggests that postcolonial literature is a broad term that encompasses literatures by people from the erstwhile colonial world, as well as from the various minority diasporas that live in the west. Postcolonialism has also been a term used to reinterpret western canonical literature from a variety of fresh and diverse perspectives.
Here is the Link of Both the Articles:
1.https://drive.google.com/file/d/1mHZC_4SdkulOanO-_TLyrVxpTiDEBsy9/view?usp=sharing
2.https://drive.google.com/file/d/1OPo_XAmSUo56-q3YvJIwNjjFJN0mibMz/view?usp=sharing
Now, Let's Summarize Articles:-
1) Conclusion: Globalization and The Future of Postcolonial studies. (Ania Loomba's 2nd Edition of Colonial/Postcolonial):-
Link of this article is given above. Article began with one Major event in U.S, The 9/11 refers to the events and their far-reaching consequences that occurred on September 11, 2001, when terrorist attacks were carried out on the United States. These attacks had a profound impact on various aspects of global politics, security, society, and culture. According to Loomba,
"Since the events of 11 September 2001, the so-called global war on terror, and the US invasion of Afghanistan and Iraq, it is harder than ever to see our world as simply ‘postcolonial. As the New American Empire develops, openly and shrilly advocated by policy-makers, politicians, and academics within the US and elsewhere, it is more urgent than ever to think about the questions of dominations and resistance that have been raised by anti-colonial movements and postcolonial studies worldwide.”
Globalization, they argue, cannot be analyzed using concepts like margins and centres so central to postcolonial studies. Today's economies, politics, cultures and identities are all better described in terms of transnational networks, regional and international flows and the dissolution of geographic and cultural borders, paradigms which are familiar to postcolonial critics but which are now invoked to suggest a radical break with the narratives of colonization and anti-colonialism.
Michael Hardt and Antonio Negri's Empire argues that the contemporary global order has produced a new form of sovereignty which should be called 'Empire' but which is best understood in contrast to European empires:
"In contrast to imperialism, Empire establishes no territorial center of power and does not rely on fixed boundaries or barriers. It is a decentered and de-territorializing apparatus of rule that progressively incorporates the entire global realm within its open, expanding frontiers. The controversy about Empire is thus shaped by wider and ongoing debates about the nature and effects of globalization."
There is no doubt that globalization has made information and technology more widely available, and has brought eco- nomic prosperity to certain new sections of the world. However, the mobility of capital,
P. Sainath observes, far from fostering ideological openness, has resulted in its own fundamentalism, which then catalyzes others in reaction:
"Market fundamentalism destroys more human lives than any other simply because it cuts across all national, cultural, geographic, religious and other boundaries. It's as much at home in Moscow as in Mumbai or Minnesota. A South Africa - whose advances in the early 1990s thrilled the world - moved swiftly from apartheid to neo-liberal- ism. It sits as easily in Hindu, Islamic or Christian societies. And it contributes angry, despairing recruits to the armies of all religious fundamentalisms. Based on the premise that the market is the solution to all the problems of the human race, it is, too, a very religious fundamentalism. It has its own Gospel: The Gospel of St. Growth, of St. Choice..."
Whereas globalization carries overwhelming connotations of cosmopolitanism, of the dissolution of national boundaries, of the free flow of capital, labor and benefits across the confines of locally vested interests, an Indian research group has recently argued that
The report concludes that 'far from becoming more integrated and prosperous, the world economy is today even more starkly divided. Even World Bank statistics concede that the number of the poor worldwide has grown during the 1990s.
Dinesh D'Souza's "Two Cheers for Colonialism' claims that 'apologists for terrorism' such as Osama Bin Laden and other 'justifications of violence' rely on a large body of scholarship 'which goes by the names of "anti-colonial studies," "postcolonial studies," or "subaltern studies".
Niall Ferguson claims to be disturbed by the fact that,
"The British Empire has had a pretty lousy press from a generation of 'postcolonial' historians anachronistically affronted by its racism. But the reality is that the British were significantly more successful at establishing market economies, the rule of law and the transition to representative government than the majority of postcolonial governments have been. The policy 'mix' favored by Victorian imperialists reads like something just published by the International Monetary Fund, if not the World Bank: free trade, balanced budgets, sound money, the common law, incorrupt administration and investment in infrastructure financed by international loans. These are precisely the things the world needs right now."
The core premise of post-colonial theory is that it is immoral for a scholar to put his knowledge of foreign languages and Cultures at the service of American power'. In fact, one of Edward Said's most valuable achievements in 'Orientalism' was not simply to establish the connection between scholarship and state power in the colonial period, but to indicate its afterlife in a 'post-colonial global formation with the US at its epicenter. If universities are to remain sites of dissent and free intellectual inquiry, if scholarship is not to be at the service of American or any other power, critiques of empires are going to be more necessary than ever.
2). The Future of Postcolonial Study:- (3rd edition of article by Ania Loomba)
(Postcolonialism and Ecological Thought)
The future of Postcolonial Studies, particularly in the context of the Anthropocene, offers opportunities for interdisciplinary scholarship and critical engagement with pressing global issues. Here's a discussion of the potential future directions for Postcolonial Studies in the Anthropocene:
As the Anthropocene brings increasing attention to environmental crises, Postcolonial Studies is likely to explore the environmental dimensions of colonialism and its ongoing impact. Scholars may investigate how colonial legacies contribute to environmental degradation, indigenous knowledge systems related to sustainability, and the effects of climate change on postcolonial regions.
2. Eco-criticism and Literature:
Future Postcolonial Studies may place a greater emphasis on eco-criticism within postcolonial literature. This involves analyzing how literature from postcolonial regions engages with environmental themes, ecological challenges, and the relationships between people and the environment.
3. Indigenous Perspectives:
There will likely be increased attention to indigenous perspectives within Postcolonial Studies, emphasizing the importance of indigenous voices and knowledge systems in addressing environmental sustainability and the impacts of colonialism on indigenous lands.
4. Intersectionality with Other Fields:
Postcolonial Studies may increasingly intersect with fields such as Environmental Studies, Sustainability Studies, and Indigenous Studies. These interdisciplinary collaborations can provide more comprehensive insights into the intersections of colonialism, environmental issues, and social justice.
Scholars may investigate how postcolonial nations and communities respond to climate change, including adaptation strategies, resilience-building, and the role of international climate policies in addressing the unique challenges faced by postcolonial regions.
6. Critical Perspectives on Development:
Postcolonial Studies can continue to critically examine development paradigms and their impact on postcolonial regions. This includes exploring the socio-environmental consequences of development projects, resource extraction, and sustainability initiatives.
7. Representation and Environmental Justice:
The role of media, literature, and art in representing environmental issues and advocating for environmental justice in postcolonial contexts will remain a central focus of Postcolonial Studies.
8. Activism and Advocacy:
Postcolonial scholars and activists may collaborate to address environmental and social justice issues in postcolonial regions. This could involve supporting grassroots movements, advocating for policy changes, and raising awareness of ecological challenges.
The conference theme you mentioned, "Postcolonial Studies in the Anthropocene: Bridging Perspectives for a Sustainable Future," reflects the growing recognition that environmental and sustainability issues are intricately connected to postcolonial histories and ongoing struggles. By bridging these perspectives, Postcolonial Studies can contribute to a more holistic understanding of the complex challenges faced by postcolonial societies in the era of the Anthropocene and offer insights into sustainable futures that prioritize justice and equity.
In Article Ania Loomba says, Our examination of primitive accumulation, inspired by Karl Marx and Rosa Luxemburg, has illuminated capitalism's constant quest for new markets and resources, often at the expense of dispossessed populations. This concept has deep implications for understanding the inequalities inherent in capitalism, as evidenced by movements like Occupy Wall Street.
Our examination of primitive accumulation, inspired by Karl Marx and Rosa Luxemburg, has illuminated capitalism's constant quest for new markets and resources, often at the expense of dispossessed populations. This concept has deep implications for understanding the inequalities inherent in capitalism, as evidenced by movements like Occupy Wall Street.
The enclosure of the commons was, Karl Marx explained, crucial to the birth of capitalism. He described the process in England: beginning at the end of the fifteenth century, the forcible usurpation of communal property occurred first 'by means of individual acts of violence' and later through the Parliamentary Acts for Enclosures of the Commons (this is not unlike the US takeover of Native American or Mexican territories, or the process Arundhati Roy describes in the case of the Indian constitutional takeover of tribal lands).
Along with slavery and colonialism, the takeover of the commons and the conversion of various forms of collective property rights into private property involved dis- possessing large sections of the population, both in the colonizing and colonized countries, so that wealth would be accumulated by a few.
(i) the environment;
(ii) the history and present of indigenous peoples and societies;
(iii) premodern histories and cultures; and
(iv) the ongoing colonization of territories, labor and peoples by global capitalism.
All of these demand fresh thinking about colonial history, the shape of freedom, racial hierarchies, gender dynamics, and community.
As we conclude this journey, it is clear that postcolonial critique remains indispensable in addressing the intricate web of colonial history, environmental crises, and globalized capitalism. Future research should continue to bridge these realms, examining how colonial legacies shape contemporary environmental issues and exploring novel avenues for resistance and justice. Postcolonial studies, with its commitment to decolonization and inclusivity, offers a vital framework for navigating the complexities of our interconnected world and striving for a more equitable and sustainable future. Finally, let us end with the closing remarks by Ania Loomba:
“Whether or not we see World Literature or Globalization Studies as having superseded Postcolonial Studies, all of them will have to engage with these connections if they are to be more than academic trends. Postcolonial critique, however we interpret the term, can be meaningful only in conversation with scholarship and activism across the globe that strives to achieve a truly postcolonial world.”
So, now I will illustrate the concept of postcolonial studies using an example from William Shakespeare's play 'The Tempest':-
William Shakespeare's play "The Tempest" has been widely studied and analyzed from a postcolonial perspective. It is considered a key text for the application of postcolonial modes of analysis due to several thematic elements and narrative dynamics that lend themselves to discussions of colonization, power, race, and cultural encounter. Here are some of the key reasons why "The Tempest" is frequently examined through a postcolonial lens:
1). Colonialism and Empire:
"The Tempest" is often seen as a reflection of the age of European expansion, exploration, and colonization. The play's setting on a remote island mirrors the encounter between European colonial powers and indigenous peoples in newly discovered territories.
2). The Relationship between Colonizer and Colonized:
The character of Prospero, the exiled Duke of Milan, represents the colonizer figure who wields power and control over the indigenous inhabitants of the island, including Caliban and Ariel. Prospero's manipulation of these characters raises questions about the ethics of colonial rule and the treatment of native populations.
3). Race and Otherness:
The character of Caliban, often described as a "savage" or "monster," has been interpreted as a representation of the racialized "Other" in colonial discourse. His treatment by Prospero reflects themes of racial hierarchy and dehumanization that were prevalent during the colonial period.
4). Cultural Encounter and Hybridity:
"The Tempest" explores the collision of cultures and the exchange of knowledge between the Europeans and the island's inhabitants. This encounter leads to transformations in language, identity, and culture, highlighting the concept of hybridity, where cultures and identities blend and evolve.
5). Power and Control:
The play raises questions about the abuse of power and the dynamics of control. Prospero's control over Ariel and Caliban illustrates the complexities of authority and domination in a colonial context.
6). Decolonization and Liberation:
Some interpretations of "The Tempest" focus on themes of liberation and decolonization. Prospero's decision to relinquish his magical powers at the end of the play can be seen as a symbolic act of decolonization and a call for a more just and equitable world.
7). Theatricality and Representation:
Postcolonial theorists have also examined how the play's theatricality and representation of indigenous characters can reflect and challenge colonial stereotypes and narratives.
(Shakespeare's The Tempest: Power and Postcolonialism )
Many postcolonial scholars and critics have engaged with "The Tempest" to deconstruct and critique colonial ideologies, providing a nuanced understanding of the play's relevance to the study of colonialism, power dynamics, and cultural encounter. The text continues to be a rich source for discussions about the complexities of colonialism and its enduring impact on literature and society.
So, that's it for today's blog and I hope you can understand the concept of Postcolonialism.
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