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Many games touch upon issues that are related to the postcolonial culture we live in. Be it in the shape of referring to how it has generated ethnic differences, subscribing to (post) capitalist values of winning and gaining, or by employing militarist strategies that have been partly shaped our colonial histories, cultural notions that are related to our colonial past are often resonant in games. However, one particular strand of strategy games takes the notions of colonialism as its most central focus. Games like Age Of Empires (AOE), Civilization and Rise of Nations, may differ greatly in certain ludological aspects, but all share a strong fascination with colonial history. Through employing colonial techniques of domination like exploring, trading, map-making and military manoeuvring, players create their personal colonial pasts and futures. Even though it is evident that such games share an explicit fascination with colonial history, it remains less clear in what way they may be called postcolonial. In this article I will shed light on why and how such games can be called postcolonial and should even be conceived as one of the most significant arenas to express the tensions and frictions that are part of the postcolonial culture we live in. As postcolonial playgrounds they offer the perfect means to play with and make sense of how colonial spatial practices have shaped contemporary culture. I will argue that the very character of digital games as well as the specific game mechanisms of historical strategy games makes them postcolonial playgrounds par excellence.

Cover; Half Title; Series Page; Title Page; Copyright Page; Contents; List of Figures; Preface; Acknowledgments; 1 Introduction: Postcolonial Animalities; SECTION I: Theoretical Considerations on Postcolonial Animalities; 2 "A Strangeness beyond Reckoning": The Animal as Surplus in Postcolonial Literature; 3 Ethics and Politics of Postcolonial Animalities; SECTION II: Dogs; 4 The Turk That Therefore I Follow; 5 Who Let the Mad Dogs Out? Trauma and Colonialism in the Hebrew Canon; 6 Pariah Dogs-Precarious Cohabitation; SECTION III: Megafauna

Though the intersection of postcolonial theory and media studies might seem an obvious one due to their common focus on representation, the role of institutions and the transnational dimension, a critical assessment of their relationship and potential is to some extent under-theorized and long overdue. This has to do with the disciplinary entrenchment of the two fields: postcolonial theory originally emerged from comparative literary studies and initially focused strongly on textual criticism, whereas media studies developed more in connection with media objects, such as film and television, and focused on issues of production, reception and distribution. However, both fields can be considered relatively young with respect to more traditional disciplines. They emerged as a contestation of .

This article provides an overview of recent scholarship on postcolonial semiotics: processes through which linguistic and other signs are linked to the colonial and its ongoing relevance in the construction of value. After tracing the question of colonialism across scholarly lineages in linguistic anthropology, this article focuses on elite formations as a key realm within postcolonial semiotics and on "fake," "mix," and "excess" as central qualities that constitute chronotopically anchored dimensions of ambivalent, aspirational postcolonial eliteness. Linguistic anthropological work on postcolonial elite formations illuminates how economic interests are advanced through the creation of ambiguous value around emblems presupposed as colonial and attached to differentiated elite types in fractally recursive forms. Scholarship on postcolonial semiotics reveals how colonial hierarchies persist through the continuous production of divisible interior alterities that create nested categories of the formerly colonized, inventing elite types that are both denigrated and admired for their supposed approximation to imperial modes of being and speaking.

George's essay responds to Siba Grovogui's book Beyond Eurocentrism and Anarchy. It discusses some implications deriving from Grovogui's critique of international relations discourse from the vantage point of postcolonial literary and cultural criticism. It also explores theoretical directions that the book opens up, specifically as these may enrich interdisciplinary conversations in African studies. Of particular concern is the possibility of moving beyond postcolonial theory's founding critique of area studies scholarship. Beyond theory's critique of the geopolitics of utilitarian knowledge production, George asks, how might Africanist literary studies reengage area studies in ways that enrich both disciplines without subordinating the priorities of postcolonial humanities scholarship?

"This book presents an overview of the direct and indirect ways in which Europe continues to be influenced by its entrenched postcolonial condition. Exploring the notion of postcolonial Europe as it characterizes a Europe caught at a number of crossroads, it considers the distinctly European features of a range of global crises by which Europe is beset, relating to migration, nationalism, internationalism, climate change and inequality. Linking these to the legacy of European hegemony during the era of high imperialism and the inability to come to terms with the region's increasingly provincialized status, the reversal of migrant flows following the implosion of European empires, and the dismantling of welfare societies initially made possible by the accumulation of wealth during colonialism, the author examines the gradual disintegration of the idea of the European collectivity and the erosion of the idea that Europe is a dispenser of privileged status. A wide-ranging study of Europe's crisis in its postcolonial era, this volume will appeal to scholars of critical sociology, political geography, cultural studies, anthropology, political science and history with interests in colonialism and postcolonialism"--

The literature of Latin America informs and captivates lectors through a myriad of sociocultural, political and economic contexts, thus validating it as an artistic expression representative of those postcolonial communities that authors wish to engage. In the case of postcolonial literature, both contemporary and historical events play a significant role in the development of a nation's distinct identity and facilitate an incipient society's recognition as an independent region. In this article, I illustrate how the three-part series of books Journey On, Aba Wama, and Gariganus' Exile by Belizean author Nelita Doherty contribute significantly to the creation of postcolonial Belize through the establishment, struggles, and survival of the Afro-indigenous Garifuna community. This work critically analyzes themes such as emancipation, the concept of "nation", a feminist perspective of protecting the nation, cultural heritage and remembrance, and subalternity viewed through the lenses of macrohistories and microhistories.

This Guide analyzes the criticism of English-language literature from the major regions and countries of the postcolonial world. Criticism on works by key writers, such as Jean Rhys, V.S. Naipaul, Salman Rushdie and Jamaica Kincaid, is discussed throughout the volume to illustrate the themes and concepts that are essential to an understanding of postcolonial literature and the development of criticism in the field. Criticism and theoretical approaches are discussed in relation to analyses of literary works from South Africa, Nigeria, Jamaica, Antigua, Canada, Australia, New Zealand, India and Sri Lanka. Criticism on Native American writing, African American literature, as well as Irish, Scottish and Welsh liberationist texts are also mentioned throughout. The book concludes with a discussion of the theoretical debates surrounding neocolonialism, globalization and what has been referred to as and the rise of a "new world" economic empire in the West that has accelerated since the dismantling of the Soviet Union.

In Postcolonial Melancholia, Paul Gilroy continues the conversation he began in his landmark study of race and nation, 'There Ain't No Black in the Union Jack, ' by once again departing from conventional wisdom to examine-and defend-multiculturalism within the context of a post-9/11 "politics of security." Gilroy adapts the concept of melancholia from its Freudian origins and applies it to the social pathology of neoimperialist politics. His unorthodox analysis pinpoints melancholic reactions not only in the hostility and violence directed at blacks, immigrants, and aliens but also in an ina

This article centers two new media projects that imagine Palestinian decolonization, given the occupation of Palestinian land: news site Al Jazeera English's 360-degree video tour of al-Aqsa compound in East Jerusalem and Palestinian grassroots organization Udna's three-dimensional rendering of destroyed village Mi'ar. These digital texts reimagine Palestinian access to land as a community-driven and intergenerational project. In this analysis, access is formulated as a term that invokes the following: new-media analyses of the digital divide (or differential resources for obtaining new media across lines of race, nation, gender, etc.); disability studies' notions of access as intimately tied to political power and infrastructure; and postcolonial studies' criticisms of colonial access in tourism and resource extraction of the global South. The article brings together these discursive nodes to formulate an understanding of space that imagines decolonial futurity. This future-oriented political practice works toward a vision of Palestine determined by Palestinians, as opposed to limiting pragmatic wars of maneuver. This inquiry therefore is centrally concerned with the ways activists for Palestine employ immersive digital media to formulate and work toward an attachment to decolonial futurity that is both practical and utopian.

Colonialism and its aftermath prompt a form of cultural studies that seeks to address questions of identity politics and justice that are the ongoing legacy of empires. Postcolonial theory has its origins in resistance movements, principally at the local, and frequently at nonmetropolitan, levels. Among its early thinkers, three seem of special importance: Antonio Gramsci, Paulo Freire, and Frantz Fanon. Antonio Gram sci ( 1891- 193 7) was a founder of the Communist Party in Italy. In his Prison Notebooks (1971 ), he wrote insightfully about the proletariat, designated by him as subalterns; his thoughts regarding the responsibilities of public intellectuals inspired many, and his notion of hegemony and resistance proved influential. Paulo Freire ( 192 1- 97) was a Brazilian with a special interest in education. His Pedagogy of the Oppressed ( 1970) seeks to restore subjectivity to objectified, oppressed classes in society. Frantz Fanon ( 1925- 6 l) was a psychiatrist of Caribbean descent who participated in the Algerian independence movement. His two books, The Wretched of the Earth ( 1963) and Black Skin, White Masks ( 1967) inspired many anticolonial struggles and investigations of racism's many manifestations.