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Zeitschriftenartikel zum Thema „Postcolonialism“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 18. September 2024

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1

Aji, Gabriel Fajar Sasmita. „RUMAH KACA’s Minke’s Death and Its Question on Postcolonial Catastrophe“. Journal of Language and Literature 23, Nr. 1 (23.03.2023): 149–57. http://dx.doi.org/10.24071/joll.v23i1.5879.

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Rumah Kaca, or House of Glass, is the last episode of Pramoedya’s Tetralogy of Buru, and it gives “a surprise,” or a shocking end of Minke’s postcolonial strives. Here, he died several days after his coming home from exile. This looks surely to present the catastrophe of the native’s postcolonial hope and dream. The strategy of the colonial government in conducting “house of glass” has gone successful and Minke’s death might stop any local political activities opposing the government. However, this phenomenon, i.e. the death of Minke, appears as the new perspective dealing with the local Indonesians, or pribumi, in undergoing postcoloniality. Minke’s death is not to stop his postcolonialism, since he’s still kept it in his writings. Those are to represent Minke’s continuation in flaming postcoloniality to the next local postcolonialists. The novel Rumah Kaca seems to reemphasize the idea of postcolonialism, previously stated in the first episode, Bumi Manusia, that the main weapon of postcolonialism is the postcolonial brain of the postcolonialists. As the concepts of postcolonial ideologies by Bill Ashcroft and Annia Loomba, this discussion focuses on how Indonesian postcolonialism, by Pramoedya’s Tetralogy of Buru, has the ultimate power in writings, since compared to the colonial government the colonized’s technological civilization is much less powerful. In other words, Minke’s death does not mean the end of the local postcoloniality, and it is a new perspective in dealing with the common concept.

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2

Larsen, Neil. „Toward a Profane Postcolonialism“. Diaspora: A Journal of Transnational Studies 8, Nr. 2 (September 1999): 173–84. http://dx.doi.org/10.3138/diaspora.8.2.173.

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Postcolonialism, it seems, has had its day. Such, at any rate, is the word on the academic street level, outside special sessions of the MLA and along the myriad alleyways of Internet chatter. A relative newcomer to “poco” could be forgiven for thinking otherwise, of course: university presses continue to announce new titles in which the term features prominently; every English department or “cultural studies” curriculum must have its “postcolonialist” (under which heading all or part of US “ethnic” studies is often included); graduate students in the humanities and on the left fringes of the social sciences must be introduced to postcolonialism’s authoritative theorists and texts; and who knows how many “poco” dissertations are in preparation or still to be written?

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3

Eagleton, Terry. „Postcolonialism and ‘postcolonialism’“. Interventions 1, Nr. 1 (Oktober 1998): 24–26. http://dx.doi.org/10.1080/13698019800510071.

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4

Giralt, Alicia. „GUATEMALA’S INDIGENOUS MATERNAL HEALTH CARE: A SYSTEM IN NEED OF DECOLONIZATION“. RAUDEM. Revista de Estudios de las Mujeres 2 (22.05.2017): 93. http://dx.doi.org/10.25115/raudem.v2i0.593.

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Las tasas de mortalidad materna guatemalteca son las más altas de Centroamérica. Dichas tasas varían drásticamente entre grupos étnicos, con las más altas presentes entre mujeres rurales mayas. Mientras Guatemala se esfuerza para reducir estas cifras, la controversia se centra en comadronas tradicionales. Esta investigación estudia el papel de dichas comadronas dentro de un marco postcolonialista y descolonialista. Los resultados muestran un país bajo el legado de la colonización, manifestado en el cuerpo femenino colonizado. Un cambio de paradigma es crucial en relación con las comadronas y sus pacientes. La salud reproductiva de las mujeres indígenas no mejorará hasta que esto suceda y la atención médica sea descolonizada.Palabras clave: maya, mujer, indígena, salud maternal, mortalidad, colonialism, postcolonialismo, descolonialismo, partera, comadrona. Guatemala’s Indigenous Maternal Health Care: A System in Need of DecolonizationAbstract: Guatemala’s Maternal Mortality Ratios are the highest in Central America. These ratios vary drastically among ethnic groups, the highest occurring among rural Mayan women. As Guatemala struggles to reduce its MMRs, the controversy centers on Mayan Traditional Birth Attendants. This research investigates the role of Mayan traditional midwives within the framework of Postcolonialism. The results show a country under the legacy of colonization, manifested in the female colonized body. A paradigm shift is crucial in relation to both traditional birth attendants and their patients. Indigenous women’s reproductive health will not improve until health care, a legacy of Colonialism, is decolonized.Key words: Maya, woman, indigenous, maternal health, mortality, Colonialism, Postcolonialism, Decolonialism, midwives.

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Miguel, Yolanda Martínez-San. „Postcolonialism“. Social Text 27, Nr. 3 (2009): 188–93. http://dx.doi.org/10.1215/01642472-2009-036.

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6

Castree, Noel, Majed Akhter, Sharad Chari, James D. Sidaway und Tariq Jazeel. „Postcolonialism“. AAG Review of Books 8, Nr. 3 (02.07.2020): 183–91. http://dx.doi.org/10.1080/2325548x.2020.1760659.

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7

Whitlock, Gillian. „Postcolonialism“. ESC: English Studies in Canada 41, Nr. 4 (2015): 14. http://dx.doi.org/10.1353/esc.2015.0045.

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8

Parry, Benita, und Ania Loomba. „Colonialism/Postcolonialism“. Modern Language Review 95, Nr. 2 (April 2000): 498. http://dx.doi.org/10.2307/3736175.

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9

Hockey, Neil. „Engaging Postcolonialism“. Journal of Critical Realism 9, Nr. 3 (29.10.2010): 353–83. http://dx.doi.org/10.1558/jcr.v9i3.353.

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10

Jusdanis, Gregory. „Enlightenment Postcolonialism“. Research in African Literatures 36, Nr. 3 (September 2005): 137–50. http://dx.doi.org/10.2979/ral.2005.36.3.137.

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11

Aranda, José F., Betty Joseph und Padmaja Challakere. „Unpacking Postcolonialism“. Afterimage 23, Nr. 4 (Januar 1996): 3. http://dx.doi.org/10.1525/aft.1996.23.4.3.

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12

King, Bruce, und Ania Loomba. „Colonialism/Postcolonialism“. World Literature Today 73, Nr. 2 (1999): 399. http://dx.doi.org/10.2307/40154856.

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13

Sidaway, James D., Chih Yuan Woon und Jane M. Jacobs. „Planetary postcolonialism“. Singapore Journal of Tropical Geography 35, Nr. 1 (März 2014): 4–21. http://dx.doi.org/10.1111/sjtg.12049.

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14

Khatami, H. E. Sayyid Mohammad. „Overcoming postcolonialism“. Philosophy & Social Criticism 39, Nr. 4-5 (Mai 2013): 499–504. http://dx.doi.org/10.1177/0191453713482037.

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15

Huggan, Graham, und Helen Tiffin. „GREEN POSTCOLONIALISM“. Interventions 9, Nr. 1 (01.03.2007): 1–11. http://dx.doi.org/10.1080/13698010601173783.

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16

Jusdanis, Gregory. „Enlightenment Postcolonialism“. Research in African Literatures 36, Nr. 3 (2005): 137–50. http://dx.doi.org/10.1353/ral.2005.0150.

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17

Douglas, R. „Understanding Postcolonialism“. French Studies 64, Nr. 2 (29.03.2010): 233–34. http://dx.doi.org/10.1093/fs/knq023.

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18

Esty, Joshua D. „Excremental Postcolonialism“. Contemporary Literature 40, Nr. 1 (1999): 22. http://dx.doi.org/10.2307/1208818.

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19

Gilmartin, Mary, und Lawrence D. Berg. „Locating postcolonialism“. Area 39, Nr. 1 (März 2007): 120–24. http://dx.doi.org/10.1111/j.1475-4762.2007.00724.x.

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20

Filios, Denise K. „Apolitical Postcolonialism“. American Book Review 35, Nr. 5 (2014): 4. http://dx.doi.org/10.1353/abr.2014.0114.

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21

Newell, Stephanie. „Reviewing postcolonialism“. Round Table 90, Nr. 362 (Oktober 2001): 751–55. http://dx.doi.org/10.1080/00358530120087440.

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22

Kirill Smirnov. „TOXIC POSTCOLONIALISM“. Current Digest of the Russian Press, The 75, Nr. 032 (13.08.2023): 9–10. http://dx.doi.org/10.21557/dsp.87748493.

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23

Munos, Delphine. „“Tell it slant”: Postcoloniality and the fiction of biographical authenticity in Hanif Kureishi’s My Ear at His Heart: Reading My Father“. Journal of Commonwealth Literature 55, Nr. 3 (28.02.2019): 376–90. http://dx.doi.org/10.1177/0021989418824372.

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In Postcolonial Writers in the Global Literary Marketplace (2007), Sarah Brouillette expands on Graham Huggan’s exploration of the current entanglement between “the language of resistance” inherent to postcolonialism and “the language of commerce” intrinsic to postcoloniality (Huggan, 2001: 264). Connecting the successful marketing of postcolonial writing with the regime of postcoloniality, Brouillette argues that such a regime requires or projects a “biographical connection” (2007: 4) between text and author so that even postcolonial fiction can be thought of as offering a supposedly authentic or unmediated access to the cultural other. This article discusses Hanif Kureishi’s My Ear at His Heart: Reading My Father (2004), in which the British Asian author narrativizes his ambivalent relationship with his father and retraces the latter’s trajectory from India to the UK of the 1960s and 1970s. My aim is to show how this memoir is very much concerned with the relationship between postcolonialism and postcoloniality even as it foregrounds issues of genre, authorship, and (af)filiation. Highlighting the ambiguities and impossibilities inherent in any referential pact (see Lejeune, 1975), My Ear at His Heart not only complicates the demand for “biographical authenticity” that is seen by Brouillette to condition the niche marketing of postcolonial literatures, the memoir also alludes to the reception of Kureishi’s own work, which was framed by “autobiographical” readings of his early novels. Through an analysis of the ways in which My Ear at His Heart re-places issues of postcoloniality and genre at the heart of the father–son relationship, I wish to suggest that Kureishi still has “something to tell us” about the commodification of “minority” cultures, provided that postcolonial scholarship starts taking issues of form seriously.

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Dr. Kishan Swaroop Rana. „Exploring the Elements of Postcolonialism and its Exponents“. Creative Launcher 6, Nr. 5 (30.12.2021): 44–52. http://dx.doi.org/10.53032/tcl.2021.6.5.06.

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Postcolonialism is an academic discipline that analyses, explains and responds to the cultural legacies of colonialism and imperialism. The purpose of the present study is to examine the postcolonialism and elements of postcolonialism such as marginalization, identity, multiculturalism, racial discrimination, hybridity, mimicry etc. The article discusses the thoughts of Frantz Fanon, Edward Said, Homi K. Bhabha, and Gayatri Spivak on postcolonialism as well.

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25

Harding, Sandra. „Multiculturalism and Postcolonialism“. Science & Technology Studies 14, Nr. 1 (01.01.2001): 45–54. http://dx.doi.org/10.23987/sts.55140.

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Science and technology studies have emerged from distinctive intellectual and political histories and interests in the last half of the Twentieth Century. Here I look at some central concerns in multicultural and postcolonial science and technology studies, and try to identify some of the issues that these raise for conventional postpositivist philosophies of Western modern sciences and technologies. In some respects the former provide additional evidence for postpositivist revisions of philosophy of science; in other respects they raise new issues. In both respects they can motivate critical re-evaluations of modernity, enlightenment and the Liberal political philosophy embedded in Western philosophies of science.

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26

Winfield, Richard Dien. „Postcolonialism and Right“. Proceedings of the Hegel Society of America 15 (2001): 91–109. http://dx.doi.org/10.5840/hsaproceedings2001155.

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27

Mannathukkaren, Nissim. „Postcolonialism and Modernity“. Journal of Critical Realism 9, Nr. 3 (29.10.2010): 299–327. http://dx.doi.org/10.1558/jcr.v9i3.299.

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28

Yoon, Jung Mook. „Yeats and Postcolonialism“. Yeats Journal of Korea 28 (30.12.2007): 113–44. http://dx.doi.org/10.14354/yjk.2007.28.113.

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29

Persram, Nalini. „iraq and postcolonialism“. European Political Science 3, Nr. 1 (September 2003): 13–18. http://dx.doi.org/10.1057/eps.2003.28.

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30

Mishra, Vijay, und Bob (Robert Ian Vere) Hodge. „What Was Postcolonialism?“ New Literary History 36, Nr. 3 (2005): 375–402. http://dx.doi.org/10.1353/nlh.2005.0045.

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31

Morton, Stephen. „Postcolonialism and spectrality“. Interventions 1, Nr. 4 (Januar 1999): 605–20. http://dx.doi.org/10.1080/13698019900510851.

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32

Spivak, Gayatri. „Postcolonialism in France“. Romanic Review 104, Nr. 3-4 (01.05.2013): 223–42. http://dx.doi.org/10.1215/26885220-104.3-4.223.

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33

Mishra, Vijay. „Postcolonialism 2010–2014“. Journal of Commonwealth Literature 50, Nr. 3 (06.07.2015): 369–90. http://dx.doi.org/10.1177/0021989415589357.

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34

Kershaw, Miriam. „Postcolonialism and Androgyny“. Art Journal 56, Nr. 4 (Dezember 1997): 19–27. http://dx.doi.org/10.1080/00043249.1997.10791845.

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35

Elhalaby, Esmat. „A Dying Postcolonialism“. Palestine Yearbook of International Law Online 24, Nr. 1 (30.08.2024): 155–64. http://dx.doi.org/10.1163/22116141_007.

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36

Zeleza, Paul Tiyambe. „The Troubled Encounter Between Postcolonialism and African History1“. Journal of the Canadian Historical Association 17, Nr. 2 (10.10.2007): 89–129. http://dx.doi.org/10.7202/016592ar.

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Abstract This paper examines the complex engagements between what it calls the “posts” – poststructuralism, postmodernism and postcolonialism – and African studies. Specifically, it analyzes the analytical connections and contestations between postcolonial theory and African historiography. The paper interrogates some of the key ideas and preoccupations of both postcolonialism and historiography and explores the intersections between them. It is argued that the ambivalence and sometimes antagonism to postcolonialism by many African scholars is largely driven by ideological and ethical imperatives, while the troubled encounter between African history and postcolonialism is rooted in apparent intellectual and epistemic incongruities. Linking the two is the powerful hold of what I call nationalist humanism in the African imaginary, the nationalist preoccupations of African intellectuals, and the nationalist proclivities of African historiography. Productive engagement between African history and postcolonialism is of course possible, but it requires mutual accommodation, the incorporation in postcolonial studies of the insights developed in African historiography, and within the latter of some of the constructive interventions of postcolonial theory. Ultimately, however, I believe postcolonialism has serious limits in its methodological and conceptual capacities to advance what I would call the historic agendas of African historiography.

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37

Futaqi, Mirza Syauqi. „GENEALOGI KAJIAN PASCAKOLONIALISME DALAM KHAZANAH KRITIK SASTRA ARAB“. LiNGUA: Jurnal Ilmu Bahasa dan Sastra 14, Nr. 1 (29.06.2019): 205–12. http://dx.doi.org/10.18860/ling.v14i1.6321.

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This study is a comparative literature study that seeks to investigate postcolonialism study in the Arabic Literary Criticism from the early postcolonialism study to the current postcolonial study. This study uses American comparative literature theory, the diachronic approach, and historical methods. The results of this study are that postcolonialism entered into the Arabic Literary Criticism through postcolonial theory book that was translated to Arabic language, students who studied in America or Europe and then taught at universities in the Arabic world, and also the internet. In addition, the attitude of the Arabs towards postcolonialism study in the Arabic Literary Criticism is still limited as consumers and not theorists.

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SAJED, ALINA. „The post always rings twice? The Algerian War, poststructuralism and the postcolonial in IR theory“. Review of International Studies 38, Nr. 1 (27.01.2011): 141–63. http://dx.doi.org/10.1017/s0260210510001567.

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AbstractThis article makes the case for rethinking the relation between poststructuralism and postcolonialism, by building on the claims advanced by Robert Young, Azzedine Haddour and Pal Ahluwalia that the history of deconstruction coincides with the collapse of the French colonial system in Algeria, and with the violent anti-colonial struggle that ensued. I choose to examine narratives of theorists such as Derrida, Lyotard, and Cixous because not only they provide the link between colonial violence, the poststructuralist project that ensued, and postcolonialism, but also because the problems I identify with their projects are replicated by much poststructuralist work in International Relations (IR). I signal that one of the most significant consequences of conducting poststructuralist research without attention to postcolonial horizons lies in the idealisation of the marginalised, the oppressed or the native without attending to the complexity of her position, voice or agency. Bringing these theories together aims to highlight the need for a dialogue, within IR, between poststructuralism's desire to disrupt the disciplinarity of the field, and postcolonialism's potential to transcend the self-referential frame of IR by introducing perspectives, (hi)stories, and voices from elsewhere.

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Jovanovic, Natasa. „The Rubik’s cube of postcolonialism: Theory's syncretism and challenges in postcolonial studies“. Medjunarodni problemi 69, Nr. 2-3 (2017): 309–31. http://dx.doi.org/10.2298/medjp1703309j.

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The paper examines the genesis of postcolonialism in various (mutually conditioned) forms: at the conceptual, humanistic, theoretical and disciplinary level. With the contextualization of the work of the first authors who put the question mark on the established and dominant western-centric perception of global divisions, we will (de)construct various historical and paradigmatic influences on the development of postcolonialism. A special emphasis is put on the position of postcolonialism within the so-called Great Debates in the academic discipline of International Relations. Also, we consider the possibility of development of postcolonialism as a theory on the medium level that has a multiple utility for International Relations. A critical examination of the initial assumptions of postcolonialism as inherently processual, reflexive and subversive, will open up the issues of the contemporary challenges of the social life of former colonies and their relationships with other actors on the international scene. One of the major issues (which can be set as a hypothesis) is how to use the advantage of the epistemological and theoretical postulates of postcolonialism in the research of the modern world in which the orientalist rhetoric largely survives, but due to the rise of terrorism and large-scale migration from the Middle East, the political and social reality is changed?

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Peters, Michael A. „Review Essay: Mapping the New Imperialism: Where is Postcolonialism?, Relocating Postcolonialism“. Policy Futures in Education 1, Nr. 2 (Juni 2003): 421–24. http://dx.doi.org/10.2304/pfie.2003.1.2.15.

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41

Ștefănescu, Bogdan. „The Complicated Selves of Transcolonialism: The Triangulation of Identities in the Alternative Peripheries of Global Post/Colonialism“. Metacritic Journal for Comparative Studies and Theory 8, Nr. 1 (13.07.2022): 63–83. http://dx.doi.org/10.24193/mjcst.2022.13.04.

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The paper argues that twentieth-century (post)coloniality was a multi-centric and poly-peripheral space and as such calls for a different, more complex geo-cultural and historical portrayal than the one provided by mainstream postcolonialism. Conventional postcolonialist critiques are ill equipped to address the historical interactions and the conceptual migrations between the discourses of the Second and Third Worlds, or with their “dual dependencies” because, with notable exceptions, postcolonialist studies only focus on the relations between the West and its (former) colonies. I argue that Eastern Europe and the (post)colonies of the West are alternative peripheries in the convoluted field of global (post)colonialism and that there were protracted two-way exchanges between these subaltern discourses in their interconnected experiences of (post)colonialism. This interplay, together with their vacillation between the two power centres during the Cold War, complicated not only the global power games, but also the processes of (post)colonial identity formation, and the ideological genealogies of repression and resistance

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Nagy, Gábor Tolcsvai. „Postcolonialism in Central Europe •“. Hungarian Studies 34, Nr. 1 (20.03.2021): 47–59. http://dx.doi.org/10.1556/044.2020.00005.

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AbstractThe paper discusses the post-1990 historical developments in Central Europe as a specific instantiation of postcolonialism, particularly in the linguistic domain. After the severe communist rule and Soviet military occupation in most countries (which enjoyed a non-typical colonial status), this region was freed, but many socio-cultural features of culture, language policy, language use, and everyday communication activities show that many forms practiced during the colonial period are still maintained. These remnants show a certain postcolonial way of life in the region. The paper first surveys the literature, discussing the validity of the notion of postcolonialism for the given period in Central Europe. In the second part, general postcolonial features pertaining to the Hungarian language community are introduced. These features are detailed first focusing on the developments in Hungary, then on the minority Hungarian communities across the border around Hungary. Factors are presented including communicative systems, language policy, language variants, reflection, and self-reflection on the language community and identification, language rights, and public education, with attention paid to adherence to colonial schemas and the quick transition to postmodern communication forms.

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43

Romain, Bertrand. „Loomba (Ania), Colonialism / Postcolonialism“. Critique internationale 1, Nr. 4 (01.03.1998): 68. http://dx.doi.org/10.3917/crii.p1998.1n1.0068.

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44

Kim, Jaecheol. „Agamben’s Space and Postcolonialism“. Criticism and Theory Society of Korea 23, Nr. 2 (18.06.2018): 67–92. http://dx.doi.org/10.19116/theory.2018.23.2.67.

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45

Bondarenko, Dmitri M., Elena A. Googueva, Sergey N. Serov und Ekaterina V. Shakhbazyan. „Post-socialism Meets Postcolonialism“. Anthropological Journal of European Cultures 18, Nr. 2 (01.09.2009): 87–105. http://dx.doi.org/10.3167/ajec.2009.180206.

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While Western Europe has a long history of facing and studying the issues of immigration, this phenomenon is still recent for the ex-socialist states and has not been studied sufficiently yet. At the same time, the 'closed' nature of the socialist societies and the difficulties of the 'transitional period' of the 1990s predetermine the problems in communication between the migrants and the population majority, the specific features of the forming diasporas and of their probable position in the receiving societies. The study of African migrants in Russia (particularly in Moscow) recently launched by the present authors consists of two interrelated parts: the sociocultural adaptation of migrants from Africa in Russia on the one hand, and the way they are perceived in Russia on the other. One of the key points of the study is the formation or non-formation of diasporas as network communities, as a means of both more successful adaptation and identity support.

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Kaya, Yunus. „ORIENTALISM – POSTCOLONIALISM and ART“. Idil Journal of Art and Language 6, Nr. 30 (01.03.2017): 647–65. http://dx.doi.org/10.7816/idil-06-30-07.

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47

Huggan, Graham, Bob Hodge, Vijay Mishra und Julia Emberley. „Postcolonialism and Its Discontents“. Transition, Nr. 62 (1993): 130. http://dx.doi.org/10.2307/2935208.

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Ratti, Manav. „Rethinking Postsecularism through Postcolonialism“. Interdisciplinary Journal for Religion and Transformation in Contemporary Society – J-RaT 1, Nr. 1 (Juli 2015): 57–71. http://dx.doi.org/10.14220/jrat.2015.1.1.57.

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Ratti, Manav. „Rethinking Postsecularism through Postcolonialism“. Interdisciplinary Journal for Religion and Transformation in Contemporary Society 1, Nr. 1 (17.12.2015): 57–71. http://dx.doi.org/10.14220/jrat.2015.1.57.

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Harris, Susan C. (Susan Cannon). „James Joyce after Postcolonialism“. MFS Modern Fiction Studies 47, Nr. 4 (2001): 1004–8. http://dx.doi.org/10.1353/mfs.2001.0087.

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