Suchergebnisse

Cyberculture's influence in our lives and its possible threat to human physical identity is well documented in Harvest. American Virgil, posing as Ginni, seduces and controls the Prakash family. He uses gadgets like the "Contact Module" or the "Video Couch" to disperse identity through "cybernetic circuits". Both the receiver and the donor assume new identities in the digital arena. Harvest highlights important questions about "digitization" of identities and separation from the physical form. Can a body "vacated" of its owner be claimed by another? How is identity determined if cyberspace can disguise one's gender, class or race to divest them of their unique markers? Problematization of identity in cyberspace is pivotal to the discourse of postcolonialism. For marginalized bodies identity politics and suffering is rooted in the physical body. In Harvest, first world exploits the third world via wireless communication and unlimited money. Jaya sustains a postcolonial resistance to such capitalist domination. She claims her body, evocative of her dignity, through the corporeal limitation of death − the postcolonial Other's triumph in the colonizer's world of coercion and control. ; L'influenza della cybercultura nella nostra vita e la sua possibile minaccia per identità fisica umana è ben documentato in Harvest. L?americano Virgil, in posa come Ginni, seduce e controlla la famiglia Prakash. Egli usa strumenti come il "Contact Module" o il "Video Couch" per disperdere l?identità attraverso "circuiti cibernetici". Sia il ricevitore che il donatore assumono nuove identità nel mondo digitale. Harvest evidenzia importanti domande sulla "digitalizzazione" delle identità e della separazione dalla forma fisica. Può un corpo "lasciato libero" dal suo proprietario essere rivendicato da un altro? Come viene determinata l?identità se il cyberspazio può mascherare il proprio genere, la classe o la razza e di uscire dalle loro costrizioni? La problematizzazione dell'identità nel cyberspazio è fondamentale per il discorso del postcolonialismo. Per i corpi emarginati dalla politica le sofferenze di identità è radicata nel corpo fisico. In Harvest, il primo mondo sfrutta il terzo mondo attraverso la comunicazione wireless e soldi illimitati. Jaya sostiene una resistenza postcoloniale a tale dominio capitalista. Lei sostiene che il suo corpo, evocativo della sua dignità, attraverso la limitazione della morte corporale ? il trionfo nel mondo del colonizzatore di coercizione e di controllo postcoloniale degli Altri.

On July 1, 1909 in a professed act of patriotism to his Indian motherland, Madar Lal Dhingra, a nationalist revolutionary studying in England, assassinated Sir William Curzon Wyllie, political aide-de-camp to the Secretary of State of India. Twelve days later, Stefan Zweig responded to this event in the Viennese newspaper, Neue Freie Presse, in an essay titled, "Die indische Gefahr für England" ("The Indian Threat to England"). As with much of Stefan Zweig's published works with political undertones, his public response is less an overt political statement—less a disapproval or sanction of Dhingra's act—than a quest to understand it: its motivations and ramifications. For a young Zweig developing his commitment to a postnational, Paneuropean ideal, the end of Empire was troublesome for it delineated foremost the fracturing of Europe along nationalist lines.

Religion, Postcolonialism and Globalization: A Sourcebook shows how the roots of our globalized world run deeper than the 1980s or even the end of WWII, tracing back to 15th century European colonial expansion through which the 'modern world system' came into existence. The Sourcebook is divided into four sections, each with a critical introduction by the editor, a series of readings, and discussion questions based on the readings. Canonical readings in religion, globalization and postcolonialism are paired with lesser-known texts in order to invite critical analysis. Extracts explored include work by Max Weber, Edward Said, David Chidester, and Kant, as well as political documents such as the British Parliament's 1813 Act regarding the East India Company. Sources range from the origins of the common phrase "jihad vs. McWorld" in the work of Benjamin Barber, to personal essays reflecting religious responses to globalization. Focusing on a history of religions approach, Religion, Postcolonialism, and Globalization provides an alternative to existing sociological work on religion and globalization. Guidance on useful web resources can be found on the book's webpage. ; https://scholarworks.umf.maine.edu/publications/1062/thumbnail.jpg

Increasing scholarly attention to the Spanish Civil War (1936-1939) has exposed the colonial implications of the Spanish Republic's fight against Franco's fascist coup. The Spanish Republic's refusal to relinquish its colonial control allowed Franco to exploit Moroccan antipathy and poverty in support of his forces. For many North American volunteers—and particularly for the hundred or so African Americans who fought in Spain—the war's stakes were not only tied to European fascism and American racism, as Popular Front and black expatriate artists often depicted, but also to colonial relationships between Europe, Africa and the New World. This essay examines literary depictions of these colonial relationships in the works of Langston Hughes and John A. Williams, contextualizing their writings alongside fictional and biographical representations of Moroccan and African American participation by North American writers who, like Hughes, participated in the Spanish Civil War. Read together, the depictions and erasures of African diasporic contact across political lines reveal the underlying contradictions used to construct categories of racial, national, and religious difference—categories used as rallying cries on each side of the battle line. Williams's retrospective positioning and Hughes's writings from the war's midst together represent the war's stakes as yet another global conflict in which members of the African diaspora faced even greater risks and greater losses.

Tejwant Chana reviews "The politics of postcolonialism : empire, nation and resistance" by Rumina Sethi, whose book critically unpacks the relationship between postcolonialism, nationalism and neoliberal globalization by confronting the new imperialism of the United States and its hegemonic institutionalization of postcolonial studies in academia. ; peer-reviewed

Salman Rushdie, Arundhati Roy und Aravind Adiga tragen mit ihren Romanen zu einem repräsentativen Querschnitt zeitgenössischer Anglo-Indischer Literatur bei. Die drei Autoren wuchsen unter ungleichen regionalen und sozioökonomischen Bedingungen auf und verfassten ihre Werke in unterschiedlichen Jahrzehnten nach der Unabhängigkeit Indiens, was sich in ihren Werken widerspiegelt. Daher ist das Ziel dieser Arbeit, durch die Analyse und die Gegenüberstellung der Werke, Rückschlüsse über postkoloniale Themen und ihre Erzähltechniken zu gewinnen. Hybridität, Macht in all ihren Ausprägungen, postkolonialer Feminismus und Globalisierung stellen grundlegende Aspekte in den behandelten Werken dar. Rushdies Midnight?s Children gilt aufgrund seiner Schilderungen über Indien, unter der Verwendung von magischem Realismus, historiografischer Metafiktion und der Koppelung von persönlicher und nationaler Geschichte, als Meilenstein auf dem Gebiet der postkolonialen anglo-indischen Literatur. Weiteres wird der Schreibprozess an sich problematisiert und durch den Protagonisten reflektiert, der genau um Mitternacht, als die neue Nation ausgerufen, geboren wird. The God of Small Things von Roy thematisiert die Rolle der Frau und das Kastensystem in der indischen Gesellschaft und macht auf Umweltprobleme des Subkontinents aufmerksam. Die Geschichte wird Großteils durch die Sichtweise von Kindern vermittelt und hinterlässt dadurch beim Leser einen noch dramatischeren Eindruck. Adigas The White Tiger spielt im 21. Jahrhundert und schildert die immer größer werdende Kluft zwischen arm und reich und den Kontrast zwischen Dörfern ohne Infrastruktur und den hochmodernen IT-Megastädten in Indien. Aufgrund der Fülle an vorliegenden Themen könnte das Spektrum dieser Arbeit problemlos durch politische Aspekte wie den Kommunismus und Marxismus, denen in allen drei Werken eine wichtige Rolle zukommt, erweitert werden. ; The Indian-English authors Salman Rushdie, Arundhati Roy, and Aravind Adiga contribute with their works to a representative cross section in postcolonial Anglo-Indian literature. They did not only write their stories in different decades after India?s independence, but they also come from different regional and social backgrounds, which are reflected in their novels. By analysing and comparing the novels with each other, this thesis aims at drawing representative conclusions about prevailing postcolonial themes and narrative techniques in contemporary Anglo-Indian literature. Hybridity, power in its various forms, postcolonial feminism, and globalisation are recurring and essential themes that shape these works; however, permitting the novels to preserve their individuality. Rushdie?s Midnight?s Children centres on the impact of its protagonist?s birth at the precise instant of India?s arrival at independence, which ties him closely to his nation?s faith. After the British left India, there are still conflicts and struggles for power and religiously motivated conflicts between Muslims and Hindus. These themes are presented through experimental narrative techniques such as magic realism, historiographic metafiction, the linking of personal and national history and a highly symbolic language. The God of Small Things by Roy is more concerned with power structures in Indian society, the role of women, the caste system and environmental issues by perceiving the world through children?s eyes. Adiga?s The White Tiger, however, portrays the gap between the rich and the poor in India and the contrast between rural villages and highly modernized IT cities. The novels? wealth of themes would easily permit to analyse further themes, e.g. communism and Marxism, which are strongly connected to postcolonialism in India and also play a prominent role in the novels. ; vorgelegt von Gudrun Hammer ; Abweichender Titel laut Übersetzung der Verfasserin/des Verfassers ; Zsfassung in dt. und engl. Sprache ; Graz, Univ., Dipl.-Arb., 2013 ; (VLID)226646

This article explores Hélène Cixous's and Jacques Derrida's explicit revisiting of their Algerian memories, especially in their later work (mainly Reveries of the Wild Woman and Monolingualism of the Other). These texts offer a specifically deconstructive response to the colonial project in Algeria, attempting to think non-appropriative relations to otherness and processes of identification that exceed a self/other binary. Investigating the colonial principle that manifested itself in Algeria from the vantage point of their Judeo-Franco-Maghrebian situatedness, they derive from this position not accounts of cultural particularity, but analyses of (and alternatives to) colonial practices of identification: analyzing colonial and identity politics as harmful to a fundamental relationality to otherness and affirming a "spectral" zone without belonging that nonetheless carves out a life with, toward, and of the other, on the others' sides, relational without being oblivious of antagonisms and violence.

Has Scotland suffered from colonial oppression by England for the last 300 years? While historiography may give an answer in the negative, this study reveals that the contemporary Scottish novel is haunted by strong feelings, marked by perceptions of abjection and inferiorisation in response to constructing the English as dominating. Drawing from an unprecedented corpus of contemporary Scottish novels, this study explores the postcolonial in Scottish fiction in order to investigate the underlying discursive power relations that shape the Scottish literary imagination. As such, the study demonstrates that the analysis of Scottish national identity profits from this new angle of interpreting the Scottish novel as postcolonial. The analysis of discourses such as gender, class, space and place, and race reveals how the construction of the Scottish as marginalised permeates the width of the contemporary Scottish novel, by referring to diverse examples, such as James Kelman's How late it was, how late or genre fiction, such as Ian Rankin's Set in Darkness. Thus, this study provides an insightful reading in the wake of current political developments such as the Scottish independence referendum.

Economic 'unfreedom', in the form of extreme poverty, renders individuals prey to the violation of other kinds of freedoms. Historically, colonial activities by the West openly disrupted the rights of the impoverished in the rest of the world. In this paper I argue that subjectification and State overcoding has operated in a manner that has directly affected the discursive and non-discursive spaces within which rights operate, regulated by specific hierarchical arrangements of power via a State apparatus. What is ultimately experienced is a 'thin equality' and an 'emaciated democracy'. As rights have been propagated as the codified consequence of social struggles in sub-Saharan countries, so too have bio-political and technocratic regulations intensified, resulting in brutal exploitation through unregulated markets particularly in the so-called developing world, resembling indentured labour and voluntary servitude. Ultimately, the asymmetry of power breeds a silent brutality – disparities of power generally prevent the sharing of various prospects. Free development and State overcoding, through extra-political means, may constitute an efficacious problem-solving practice that offers a way out of the bind.

This article offers an anthropological analysis of a Papua New Guinean nationalist ideology deeply inspired by neo- Pentecostalism. The basis for this study comes from ethnographic material collected during my fieldwork in the Parliament of Papua New Guinea (PNG), where I worked with a group of politicians and bureaucrats who have become known for their iconoclastic and evangelical actions, including their (in)famous destruction of traditional carvings. By mapping their narratives of nation building, I examine how two dimensions of Evangelical Christianity, namely, its focus on the Biblical scriptures and its demonology, were central to the formulation of this group's nationalist and postcolonial ideology. This work provides a contribution towards broader discussions on the effect of evangelical movements on nationalism around the contemporary world and, in particular, in the Global South.

Abstrak Fiksi postkolonial memiliki kecenderungan untuk memberikan perlawanan terhadap orang yang dijajah, tetapi hal tersebut tidak sepenuhnya harus diyakini benar adanya, karena adakalanya penulis fiksi post-kolonial belum berhasil menawarkan ruang alternatif bagi yang dijajah. Oleh karena itu, perlu dipikirkan kembali bahwa penulis fiksi postkolonial tidak hanya menawarkan perlawanan tetapi juga kelangsungan proyek kolonial . Dengan teori politik spasial yang meliputi tempat (Place) , ruang (Space), kekacauan (Chaos) , mengganti (Overwrite), dan pasca – ruang (Post-Space) sehingga memunculkan gagasan. Dengan menggunakan salah satu novel karangan Aravind Adiga, The White Tiger . Dengan mengumpulkan serta berdasarkan fakta-fakta yang didapat. Sehingga dapat menggambarkan bagaimana perlawanan dari India pasca dijajah dan bagaimana postkolonialisme digambarkan sebagai politik spasial di dalam novel karya Aravind Adiga yang berjudul The White Tiger . Sehingga, politik spasial dapat ditemukan Kata Kunci: Fiksi Postkolonial , Resistensi , dan Politik Spasial . Abstract Postcolonial fiction has tendency to give the resistance of post colonized people, but it does not have to be trusted at all because sometimes the author of postcolonial fiction fails to offer the alternative space for the post colonized. Therefore, it should be rethought that author of postcolonial fiction is not only offering the resistance but also the continuity of colonial project. With the theory of spatial politics which includes the place, space, chaos, overwrite, and post-space, this suspicion can be made true. One of the novels that can be studied is Aravind Adiga's The White Tiger. From this can describe the resistance of post colonized Indian and how post colonialism described as spatial politics in Aravind Adiga's The White Tiger. Therefore, the spatial politics can be truly uncovered. Keywords: Postcolonial fiction, Resistance, and Spatial politics.

In Flesh and Fish Blood S. Shankar breaks new ground in postcolonial studies by exploring the rich potential of vernacular literary expressions. Shankar pushes beyond the postcolonial Anglophone canon and works with Indian literature and film in English, Tamil, and Hindi to present one of the first extended explorations of representations of caste, including a critical consideration of Tamil Dalit (so-called untouchable) literature. Shankar shows how these vernacular materials are often unexpectedly politically progressive and feminist, and provides insight on these oft-overlooked—but nonetheless sophisticated—South Asian cultural spaces. With its calls for renewed attention to translation issues and comparative methods in uncovering disregarded aspects of postcolonial societies, and provocative remarks on humanism and cosmopolitanism, Flesh and Fish Blood opens up new horizons of theoretical possibility for postcolonial studies and cultural analysis.

This paper revisits the terminological protocols in postcolonial and settler-colonial studies that rely on binaric constructions of colonial relations, such as colonizer and colonized, native and settler, and migrant and native. While developing new terms is important to the study of racialized settlerhood, which is irreducible to non-white settler experience, this paper considers the conditions—not categories—for relations between Indigenous and Diasporic subjects, primarily explored as Indigenous and Black subject relations. This shift in focus not only uncovers the lived experiences of the different(ly) colonized subject positions in (settler)colonial spaces but also centres the decolonial politics within cross-racial kinships. Woven through Jodi Byrd's and Marie Battiste's critiques of postcolonial and settler-colonial theories, M. NourbeSe Philip's essays and her verse-novella Looking for Mr. Livingstone, and a personal anecdote about South Asian diasporic settler relations to caretakers of Stl'atl'imx land in BC, this analysis explores the "hold" as a spatial and epistemological condition for relations between Indigenous and Diasporic subjects. From its originary context in the Middle Passage, the "hold" is inscribed differently in the Africa of the verse-novella and at Ulluilsc, but ultimately takes shape as a sovereign Indigenous space and practice of kinship. The paper's transnational and comparative study uncovers the entangled network of global Indigeneities and global Diasporas.

Most subnational (and mainly island) jurisdictions around the world today are actively conspiring in the dogged pursuit of protracted and extended colonial relationships—what is referred to as "upside down decolonization"—rather than aspiring to full independence. Various metropolitan powers are also discovering that island territories can be excised and rejigged as jurisdictional enclaves, able to perform (and get away with) exceptional functions. These can range from detention centers to low-tax regimes, from military bases to exclusive processing zones. In spite of the lingering rhetoric about the virtues of sovereignty, these "infinite pauses" in decolonization call for a more adequate conceptual assimilation within postcolonial theory. ; peer-reviewed

Post and de-colonial studies define a huge and heterogeneous field of research, crossing several disciplines and territories. Their interdisciplinary interaction produces a fruitful and open space with vague boundaries. Divergent positions, sometimes even contradictory, different ways of being postcolonial prevent us from considering them as a homogeneous entity. However, the heterogeneity of the positions inside and across postcolonial and decolonial studies cannot be separated from a common basis, a core of concepts that move the analysis from the same starting point: the event of colonization.