Dissertations / Theses on the topic 'Anti-colonial'
To see the other types of publications on this topic, follow the link: Anti-colonial.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Anti-colonial.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Nyathi, Nceku. "The organisational imagination in African anti-colonial thought." Thesis, University of Leicester, 2009. http://hdl.handle.net/2381/4381.
Full textAbstract:
This thesis seeks to broaden the nature of anti-colonial thinking in organisation theory through a strategy of ‘reading and rediscovery’ of prominent African anti-colonial writers and activists portraying them as serious organisation theorists. By reading these theorists, I show some of the depth and sweep of their thinking, hoping to prompt a new appreciation of them today. To read these figures as organisation theorists opens up organisation theory not just to African thinking and history, but also to a range of organisations that often do not show up in the canon of organisation studies. This allows us to see a colourful organisation theory that reflects multiple realities, a postcolonial critique of organisation development of organisation theory, and opens up the western academy to Africa as subject rather than object. Here is a different consciousness of identity and subjectivity, a virtue made of structures (Nkrumah), a radical change and transformation of the individual and group (Cabral’s bottom-up cultural change), and of organisation and social formation of the state (Du Bois, Padmore, James, Cabral, Fanon). This colourful approach is distinct from current postcolonial organisational analysis and ‘management in Africa’ literatures. I test this thesis by observing a case study of contemporary African thinking on organisation at the most general level of society, ubuntu. Ubuntu today straddles the theory and practice of African cosmology, and the calculating world of private firms in a profit-taking market in South Africa. Can its mixture of theory and practice and political ambition fulfil the hopes of this earlier generation? Finally, this is also a disciplinary project, challenging organisation studies to examine its borders and limits, for I am seeking at a very personal level, as a southern African of Nguni origin, to write myself into the consciousness and praxis of that discipline of organisation theory.
2
Künkler, Mirjamunkler. "Between self and other : anti-colonial nationalism revisited." Master's thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/7834.
Full textAbstract:
Bibliography: leaves 100-108.This dissertation has attempted to shed light on the character of anti-colonial nationalism. It particularly sought to elucidate why anti-colonial nationalisms, once the enemy is defeated, often fail to provide a sufficient basis for national identification. Why, the initial question posed, are nation-building projects necessary in states whose people have fought nationalist struggles for decades and should therefore be characterised by a high degree of social cohesion on a national level?
3
Alterno, Letizia. "A narrative of India beyond history : anti-colonial strategies and post-colonial negotiations in Raja Rao's works." Thesis, University of Manchester, 2009. http://www.manchester.ac.uk/escholar/uk-ac-man-scw:153828.
Full textAbstract:
This thesis examines Indian author Raja Rao’s critically neglected work. I read Rao’s production as a strategic, yet problematic, negotiation of hegemonic narrativizations of Indian history, which attempts both to propose alternative histories and deconstruct the ontology of modern western historiography. Rao’s often criticised use of essentialism in his works is here examined as a strategic deconstructive tool in the hands of the postcolonial writer. More specifically, I wish to show how his early novels Kanthapura and Comrade Kirillov resist colonial depictions of India through both linguistic and cultural structures. Rao’s stylistic negotiation is effected through a use of the English language mediated by the Indian writer’s sensibility. Both novels enforce strategies working through opposition. They provide alternative accounts counterbalancing strategic absences in the records of colonial Indian historiography while attempting to recover the voice of protagonist subalterns. In my examination of his later novels The Serpent and the Rope, The Cat and Shakespeare and The Chessmaster and His Moves, I argue that a more effective strategy of intervention is at work. It attempts to disrupt from within the discursive features of post-Enlightenment European modernity, more specifically the premises of Cartesian oppositional dualities, homogeneous ideas of linear time, and the centrality of imperial spaces, while problematising the hybrid and heterogeneous character of Rao’s narrative.
4
Madden, Paul Edward. "Evaluating Mathematics Curriculum from Anti-Colonial and Criticalmathematics Perspectives:." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108651.
Full textAbstract:
Thesis advisor: Lillie R. AlbertThis study developed and then utilized an anti-colonial mathematics curriculum evaluation framework based on Grande’s (2015) conceptualization of colonialist consciousness. This was done in an effort to both: a) illuminate the presence of colonial logics within mathematics curricular texts and b) re-conceptualize criticalmathematics for the purpose of addressing our intertwined ecological (e.g., climate change) and human crises (e.g. systemic racism). Rather than conceptualizing mathematics as a socio-politically neutral and/or a culture-free discipline this study offers a literature review of the genealogy of Western mathematics’ development in relation to British imperialism and Anglo-American settler colonialism. Working from these historical, linguistic, and philosophical perspectives the anti-colonial mathematics curriculum evaluation framework was constructed, piloted with a Common-Core-aligned 6th grade Eureka Math unit, and then refined. From there, two absolute criterial curriculum evaluations (Kemmis & Stake, 1988), one using the anti-colonial evaluation framework and the other using a criticalmathematics evaluation framework, were completed in relation to a 7th grade Eureka Math unit. Resulting from this process, this study offers two key findings. First, Grande’s (2015) conceptualization of colonialist consciousness can be specified to identify concrete manifestations of colonialist consciousness, which can be meaningfully organized in relation to aspects of curriculum (i.e., goals/objectives, pedagogy, and assessments) and curricular components (e.g., exit tickets). Second, aspects of criticalmathematics theorizations of justice may be fruitfully reconsidered to support the disruption of mathematics educations’ (and its curricular texts’) roles in the propagation of the metaphysical and epistemological assumptions of coloniality. Implications of this study are presented generatively as actionable suggestions for textbook developers, teacher educators, and theory-driven evaluators interested in supporting the teaching and learning mathematics from an anti-colonial stance
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Lynch School of Education
Discipline: Teacher Education, Special Education, Curriculum and Instruction
5
Bagelman, Caroline. "Picturing transformative texts : anti-colonial learning and the picturebook." Thesis, University of Glasgow, 2015. http://theses.gla.ac.uk/6134/.
Full textAbstract:
This project suggests that the exclusion of children from social discourse has been naturalized, and remains largely unchallenged in the West (Salisbury and Styles, 2012, p. 113). While some didactic picturebooks and pedagogies construct and perpetuate this exclusion, I will explore the potential of critical picturebooks and critical pedagogy to counter it. Critical picturebooks and critical pedagogy, I propose, can help to build and support the critical consciousness of readers, transforming their social relations. Specifically, this project is concerned with the exclusion of children from discourse on colonialism in Canada, and it highlights the need for critical consciousness in this area. I suggest that critical picturebooks can play a role in unsettling settler relations, or shifting Canada-Aboriginal relations towards more ethical ones. I therefore offer an anti-colonial pedagogy for picturebooks to facilitate these aims. This pedagogy is generated through putting theory on picturebooks, critical pedagogy, Indigenous methods, as well as local pedagogy in Alert Bay into an interdisciplinary conversation. I begin by asking ‘how can picturebooks function as transformative texts?’ Drawing on picturebook theory, I present five elements of critical picturebooks that make them conducive to transformative social discourse: 1) flexibility of the form (enabling complex, cross-genre narratives); 2) accessibility of composite texts (allowing for multiliteracies); 3) textual gaps in composite texts; 4) their dialogical nature (often being read and analyzed aloud); and, 5) their ability to address content silenced in many educational settings. I hold that “the plasticity of mind” which Margaret Mackey suggests is engendered by the picturebook’s flexible form (explicated by these five elements) also fosters a plasticity of mind in terms of the reader navigating social issues or complex problems presented in its content (as cited in Salisbury and Styles, 2012, p. 91). This dual plasticity positions the picturebook as a valuable and empowering discursive or dialogical tool. If, as Paulo Freire asserts, “it is in speaking their word that people, by naming the world, transform it, dialogue imposes itself as the way by which they achieve significance as human beings”, then it is crucial that children are included in social dialogue that has been typically reserved for adults (Freire, 2000, p. 69). I then discuss the ways in which my participatory action research (PAR) in the community of Alert Bay, British Columbia, illustrates the transformative potentials of picturebooks, and helped to form an anti-colonial pedagogy for picturebooks. Workshops with local children, young adults and adults examined the unique form and content of picturebook narratives. In following with Freire, the aim was not only to explore the pedagogical promise of existing texts, but also to co-develop tools with which participants generate their own self-representations. We focused on developing narratives on food, an important generative theme that connects many facets of life including experiences of colonialism. Through additional conversations and embodied learning activities, I was introduced to local anti-colonial pedagogical methods. I put these experiences into conversation with theories of critical pedagogy put forth by Freire, Ivan Illich, bell hooks and Henry Giroux and a discussion of Indigenous research and pedagogical methods offered by Linda Tuhiwai Smith, Sandy Grande, Leanne Simpson, Lynn Gehl, and curricular resources. This research culminated in making Grease, a picturebook on the importance of oolichan oil to Alert Bay, told from a visitor’s perspective. In creating Grease, I have aimed to practically apply my proposed pedagogy, and make my work available to both Alert Bay and (in the future) to readers farther afield. This is an effort to address the dearth of anti-colonial literature and education available to children in Canada and elsewhere. The final chapter of my thesis serves as an annotative guide to be read alongside Grease. The pedagogy and picturebook combined present tenable ways in which picturebooks can engage children in critical discussions of colonialism and function as transformative texts.
6
Assos, Demetris. "Makarios : A study of anti-colonial nationalist leadership, 1950-1959." Thesis, University of London, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.536781.
Full text
7
au, M. Carey@murdoch edu, and Michelle Carey. "Whitefellas and Wadjulas: Anti-colonial Constructions of the non-Aboriginal Self." Murdoch University, 2008. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20100514.132152.
Full textAbstract:
In this thesis, I argue for anti-colonial constructions of the non-Aboriginal self. I take as my starting point that members of the invader/settler society in Australia must place them/ourselves in an embodied awareness of being in Indigenous sovereignty (Nicholl, 2004: 17) and name them/ourselves accordingly. An anti-colonial construction of non-Aboriginality formed within the locus of Aboriginal Sovereignty undermines the potency of post-colonial processes of identity formation, which privilege the colonialist centre, and the concomitant marginalised position of Indigenous people. Thus, an anti-colonial construction of non-Aboriginality constitutes a radical recentring for processes of identity construction within invader/settler societies.
This work responds to critical whiteness studies and post-colonial discourses of belonging. I acknowledge both whiteness studies and work on invader/settler belongings have gained traction in recent years as a means to problematise the whiteness of the settler/invader group and the legitimacy of their/our belongings. However, I argue they continue to operate within colonialist paradigms and perpetuate (neo)colonial power relations.
In this thesis, I argue anti-colonial constructions of non-Aboriginality are constructed in dialogue with Aboriginal people. I conceive non-Aboriginality as a political identity that rejects race and colour as markers for identity. Non-Aboriginality enables members of invader/settler societies to articulate support for Aboriginal Sovereignty and Aboriginal claims for social justice and human rights.
8
Carey, Michelle. "Whitefellas and wadjulas: anti-colonial constructions of the non-aboriginal self." Carey, Michelle (2008) Whitefellas and wadjulas: anti-colonial constructions of the non-aboriginal self. PhD thesis, Murdoch University, 2008. http://researchrepository.murdoch.edu.au/1757/.
Full textAbstract:
In this thesis, I argue for anti-colonial constructions of the non-Aboriginal self. I take as my starting point that members of the invader/settler society in Australia must place them/ourselves in “an embodied awareness of ‘being in Indigenous sovereignty’” (Nicholl, 2004: 17) and name them/ourselves accordingly. An anti-colonial construction of non-Aboriginality formed within the locus of Aboriginal Sovereignty undermines the potency of ‘post-colonial’ processes of identity formation, which privilege the colonialist centre, and the concomitant marginalised position of Indigenous people. Thus, an anti-colonial construction of non-Aboriginality constitutes a radical recentring for processes of identity construction within invader/settler societies.
This work responds to critical whiteness studies and post-colonial discourses of ‘belonging’. I acknowledge both whiteness studies and work on invader/settler belongings have gained traction in recent years as a means to problematise the whiteness of the settler/invader group and the legitimacy of their/our belongings. However, I argue they continue to operate within colonialist paradigms and perpetuate (neo)colonial power relations.
In this thesis, I argue anti-colonial constructions of non-Aboriginality are constructed in dialogue with Aboriginal people. I conceive non-Aboriginality as a political identity that rejects ‘race’ and ‘colour’ as markers for identity. ‘Non-Aboriginality’ enables members of invader/settler societies to articulate support for Aboriginal Sovereignty and Aboriginal claims for social justice and human rights.
9
Thibodeau, Anthony. "Anti-colonial Resistance and Indigenous Identity in North American Heavy Metal." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395606419.
Full text
10
Al-Abbood, Muhammed Noor. "The cultural politics of resistance : Frantz Fanon and postcolonial literary theory." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310373.
Full text
11
Carlson, Elizabeth Christine. "Living in Indigenous sovereignty: Relational accountability and the stories of white settler anti-colonial and decolonial activists." Taylor & Francis Online, 2016. http://hdl.handle.net/1993/32028.
Full textAbstract:
Canadian processes such as the Royal Commission on Aboriginal Peoples, the Truth and Reconciliation Commission of Canada, and Comprehensive Land Claims as well as flashpoint events (Simpson & Ladner, 2010) such as the Kanien’kehaka resistance at Kanehsatà:ke and Kahnawà:ke (the “Oka Crisis”) and more recently, the Idle No More movement, signal to Canadians that something is amiss. What may be less visible to Canadians are the 400 years of colonial oppression experienced and the 400 years of resistance enacted by Indigenous peoples on their lands, which are currently occupied by the state of Canada. It is in the context of historical and ongoing Canadian colonialism: land theft, dispossession, marginalization, and genocide, and in the context of the overwhelming denial of these realities by white settler Canadians that this study occurs. In order to break through settler Canadian denial, and to inspire greater numbers of white settler Canadians to initiate and/or deepen their anti-colonial and/or decolonial understandings and work, this study presents extended life narratives of white settler Canadians who have engaged deeply in anti-colonial and/or decolonial work as a major life focus. In this study, such work is framed as living in Indigenous sovereignty, or living in an awareness that we are on Indigenous lands containing their own protocols, stories, obligations, and opportunities which have been understood and practiced by Indigenous peoples since time immemorial. Inspired by Indigenous and anti-oppressive methodologies, I articulate and utilize an anti-colonial research methodology. I use participatory and narrative methods, which are informed and politicized through words gifted by Indigenous scholars, activists, and Knowledge Keepers. The result is research as a transformative, relational, and decolonizing process. In addition to the extended life narratives, this research yields information regarding connections between social work education, social work practice, and the anti-colonial/decolonial learnings and work of five research subjects who have, or are completing, social work degrees. The dissertation closes with an exploration of what can be learned through the narrative stories, with recommendations for white settler peoples and for social work, and with recommendations for future research.February 2017
12
Sabaratnam, Meera. "Re-thinking the liberal peace : anti-colonial thought and post-war intervention in Mozambique." Thesis, London School of Economics and Political Science (University of London), 2011. http://etheses.lse.ac.uk/479/.
Full textAbstract:
Whilst much of the world has been formally decolonised, the ways we think about international relations often remains Eurocentric. This is evident in the critical debate on the liberal peace, which problematises the politics of postwar intervention. In this debate, it is argued that donors conduct invasive liberal social transformations in the name of conflict management and good governance. Although insightful, these critiques have tended to ignore the target society as a subject of history and politics in its own right. In response, the thesis turns to anti-colonial thought for strategies to reconstruct the target society as a subject of politics and source of critique. Drawing on the thinking of Césaire, Fanon and Cabral, these approaches offer philosophical re-orientations for how we understand the embodied subject, how we approach analysis, and how we think about political ethics. I use these insights to look at the liberal peace in Mozambique, one of intervention’s ‘success stories’. First, ‘Mozambique’ is itself re-constituted as a subject of history, in which the liberal peace is contextualised within historical forms of rule. Second, political subjecthood is reconstructed through thinking about ‘double consciousness’ on issues of governance and corruption. Third, I look at forms of conscious transactionality and alienation in the material realities of the liberal peace. Finally, I explore the historically ambivalent relationship of the peasantry with the state, which highlights alternative responses to neoliberal policy. The conclusions of the thesis suggest that the problem with the liberal peace is not so much that it is an alien form of rule which is culturally unsuitable but an alienating form of rule which is politically and economically exclusionary. The kind of critical ethical response that this demands is not based on the assumption of unbridgeable ‘difference’ between the West and its Others, but of the potential and actual connections between embodied political subjects who can listen to and hear each other.
13
Ramnath, Maia. "'The haj to utopia' : anti-colonial radicalism in the South Asian diaspora, 1905-1930 /." Diss., Digital Dissertations Database. Restricted to UC campuses, 2008. http://uclibs.org/PID/11984.
Full text
14
Yohanna, Stephen. "The 1945 General Strike in Northern Nigeria and its Role in Anti-Colonial Nationalism." University of the Western Cape, 2014. http://hdl.handle.net/11394/8216.
Full textAbstract:
Magister Artium - MAThis thesis follows the course of the Nigerian general strike of 1945 in the Northern provinces, a previously under-researched region. It examines some of the many ways in which the strike has been understood in the academy, focusing in particular on the works of Alkasum Abba, Kazah-Toure and Bill Freund who have regarded the strike as well supported and successful. By employing Ian Phimister and Brian Raftopoulos's analysis of the 1948 general strike in colonial Zimbabwe, this thesis re-reads the narrative of success by bringing to the fore previosuly ignored issues relating to questions of planning, tactics, propaganda, solidarity, leadership, and execution of the strike. This re-reading reveals a considerably more varied and uneven response across and within the different categories of workers than has been previously assumed by scholars. Such unevenness challenges notions of "solidarity" and "steadfastness" attributed to the industrial action, with implications for how workers struggles have been incorporated into wider narratives of decolonization and anti-colonial nationalism.
15
Lall, M. C. "India's relationship with the non-resident Indians 1947-1996 : a missed opportunity?" Thesis, London School of Economics and Political Science (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325107.
Full text
16
Gandhi, Vidhu Built Environment Faculty of Built Environment UNSW. "Aboriginal Australian heritage in the postcolonial city: sites of anti-colonial resistance and continuing presence." Publisher:University of New South Wales. Built Environment, 2008. http://handle.unsw.edu.au/1959.4/41460.
Full textAbstract:
Aboriginal Australian heritage forms a significant and celebrated part of Australian heritage. Set within the institutional frameworks of a predominantly ??white?? European Australian heritage practice, Aboriginal heritage has been promoted as the heritage of a people who belonged to the distant, pre-colonial past and who were an integral and sustainable part of the natural environment. These controlled and carefully packaged meanings of Aboriginal heritage have underwritten aspects of urban Aboriginal presence and history that prevail in the (previously) colonial city. In the midst of the city which seeks to cling to selected images of its colonial past urban Aboriginal heritage emerges as a significant challenge to a largely ??white??, (post)colonial Australian heritage practice. The distinctively Aboriginal sense of anti-colonialism that underlines claims to urban sites of Aboriginal significance unsettles the colonial stereotypes that are associated with Aboriginal heritage and disrupts the ??purity?? of the city by penetrating the stronghold of colonial heritage. However, despite the challenge to the colonising imperatives of heritage practice, the fact that urban Aboriginal heritage continues to be a deeply contested reality indicates that heritage practice has failed to move beyond its predominantly colonial legacy. It knowingly or unwittingly maintains the stronghold of colonial heritage in the city by selectively and often with reluctance, recognising a few sites of contested Aboriginal heritage such as the Old Swan Brewery and Bennett House in Perth. Furthermore, the listing of these sites according to very narrow and largely Eurocentric perceptions of Aboriginal heritage makes it quite difficult for other sites which fall outside these considerations to be included as part of the urban built environment. Importantly this thesis demonstrates that it is most often in the case of Aboriginal sites of political resistance such as The Block in Redfern, the Aboriginal Tent Embassy in Canberra and Australian Hall in Sydney, that heritage practice tends to maintain its hegemony as these sites are a reminder of the continuing disenfranchised condition of Aboriginal peoples, in a nation which considers itself to be postcolonial.
17
Jones, Jean Elizabeth. "The anti-colonial politics and policies of the Communist Party of Great Britain, 1920-51." Thesis, University of Wolverhampton, 1997. http://hdl.handle.net/2436/96615.
Full text
18
Lawson, Erica. "Texts, culture and anti-colonial education, emerging Jamaican identity in the period of independence, 1962-1997." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0006/MQ40654.pdf.
Full text
19
Escondo, Kristina A. "Anti-Colonial Archipelagos: Expressions of Agency and Modernity in the Caribbean and the Philippines, 1880-1910." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1405510408.
Full text
20
Ka, Zenzile Mawande. "Decolonizing visualities: changing cultural paradigms, freeing ourselves from Western-centric epistemes." Master's thesis, Faculty of Humanities, 2017. http://hdl.handle.net/11427/30909.
Full textAbstract:
In this study, I hope to challenge the absolute belief in academia, which assumes that the perception of reality or visualities; in terms of culture, nature, truth and so on, by definition should be understood according to the Western philosophical character and genealogy as developed from a positivist paradigm. It seems to me, that the dominant methodological frameworks as I know them now, tacitly follow this scientific, quantitative, material, mechanical, positivist paradigm that draws from Western philosophical development and positions, pervasively held as the only basis for knowledge production. In turn, this philosophical position delegitimises any other epistemologies or methodological frameworks from elsewhere. In many cases, the methods of teaching and assessing subscribe, impose and perpetuate these same protocols as the only recognised epistemological and methodological approaches for critical inquiry inside tertiary educational institutions. By far, fine art as a discipline has inherited this epistemological position. To define this field in the context of decolonisation (meaning the undoing of colonisation), it requires us to look beyond disciplinary knowledge. This research is primarily an epistemological critique; and does not simply seek to “Africanise” the study of art, but to condemn the pervasive institutionalised cultural dominance. To frame my discourse, I have adopted an anti-colonial perspective, and a qualitative method to help define this phenomenon through a wide range of techniques. These include grounded theory; propositional logic; case study, narrative inquiry and auto-ethnography as possible tool for collecting, coding and analysing of data.
21
Berkun, Alex J. "Identifying the key factors for success in anti-colonial movements : Hind-Swaraj and Indian civil rights in South Africa compared." Honors in the Major Thesis, University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1063.
Full textAbstract:
This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Sciences
Political Science
22
Macaia, Fernando Hélder Panzo. "Os movimentos religiosos africanos e a luta anti-colonial na África Austral - O caso do Tocoísmo em Angola (1949-1975)." Doctoral thesis, Universidade de Évora, 2020. http://hdl.handle.net/10174/28738.
Full textAbstract:
Este é um estudo histórico sobre o Nacionalismo Religioso Africano centrado em
Simão Toco e no Tocoísmo. Com base nos fundos documentais coloniais, procuramos restituir a
trajectória de Simão Toco, a organização e expansão do Tocoísmo, e as suas interacções com o
Nacionalismo Político Angolano e os movimentos de libertação no período compreendido entre
1949 e 1975.
Para cumprir o desiderato acima exposto, o alicerce deste trabalho tem no essencial
fontes primárias, provenientes de três fundos, reunidos no âmbito do Ministério do Ultramar
(Arquivo Histórico Diplomático; PIDE-ANTT e SCCIA). No seu conjunto, estes fundos
proporcionaram informações diversas, proveniente de correspondência, informes, relatórios
militares/policiais, administrativos, religiosos e estudos encomendados pela Administração
colonial.
Mas, talvez a sua componente mais importante pela sua abundância e variedade, são os
“documentos tocoístas”, num abundante e variado conjunto de peças (correspondências, relatos,
manuais de catequese…), produzidas por membros do movimento no âmbito das atividades da
Igreja, apreendidas pela PIDE ou outros serviços coloniais e que estão dispersos pelos vários
fundos acima referidos. A distinção no corpus documental entre os documentos coloniais e os
documentos tocoístas e a triangulação da informação nelas contidas proporcionou a construção
de uma narrativa polifónica e mais complexa sobre a trajectória histórica de Simão Toco e do
Tocoísmo na emergência, evolução expressão das formas e soluções do Nacionalismo Angolano; ABSTRACT:
African Religious Movements and the Anti-Colonial Fight in Southern Africa - The Case of Tocoism in Angola
(1949-1975)
This is a historical study of the African Religious Nationalism centered on Simão Toco
and Tocoism. Based on colonial documentary funds, we seek to restore the trajectory of Simão
Toco, the organization and expansion of Tocoism, and his interactions with Angolan political
nationalism and liberation movements in the period between 1949 and 1975.
In order to attain the above-mentioned goal, the foundation of this work has essentially
primary sources, from three funds, gathered under the Ministry of Overseas Territories
(Diplomatic Historical Archive; PIDE - ANTT and SCCIA). As a whole, these funds provided
innumerable information, from correspondences, reports, military/police, administrative and
religious reports and studies commissioned by the colonial administration.
However, perhaps the most important component, due to its abundance, the "Tocoist
documents" are in a varied set of pieces such as correspondence, reports, catechetical manuals
etc. produced by the members of the movement within the scope of the Church's activities,
seized by the PIDE or other colonial services which are dispersed through the various funds
mentioned above. The distinction in the corpus of documents between the colonial and tocoist
documents and the triangulation of the information contained therein provided the construction
of a more complex and polyphonic narrative on the historical trajectory of Simão Toco and
Tocoism in the emergence, evolution and expression of forms and solutions of the Angolan
Nationalism.
23
Kim, Jung Hyun. "Rethinking Vivekananda through space and territorialised spirituality, c. 1880-1920." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/271090.
Full textAbstract:
This dissertation examines Vivekananda (1863-1902) as an itinerant monk rather than the nationalist ideologue he has become in recent scholarship. Historians have approached Vivekananda as either a pioneer of Hindu nationalism or as the voice of a universalist calling for service to humanity. Such labelling neglects the fact that he predominantly navigated between those polarised identities, and overlooks the incongruities between his actions and his ideas. By contextualising his travels within various scales of history, this dissertation puts Vivekananda's lived life in dialogue with his thought, as articulated in his correspondence and speeches. It shows that purposeful movement characterised Vivekananda's life. Instead of searching for enlightenment, he travelled throughout the subcontinent as a wandering monk to territorialise spirituality. He carved out his own support base in Madras to reclaim the region from the Theosophical Society, and dwelled in native courts to accrue the patronage of native princes to build the Ramakrishna Math and Mission with him at the helm. His web of princely patronage also carried him to the Parliament of the World's Religions (World's Columbian Exposition, Chicago, 1893), as a representative of 'Hinduism' rather than a Hindu representative of a religious community or organisation. His rise to fame at the Parliament also unfolded through spatial dynamic. His performance triggered highly gendered and disordered spectacle, which starkly contrasted with the British Royal Commission's obsession with discipline at the main Exposition. Furthermore, his speeches painted an anti-colonial geography of fraternity, and instilled new malleable subjectivity in his western female followers. After his death, his life and ideas continued to challenge the colonial state's distinction between 'spirituality' and anarchism. Thus, Vivekananda territorialised spirituality in both India and America not only by travelling, but also by inhabiting the interstices of empire. By examining Vivekananda through space, this dissertation creates a new template for contextualising Vivekananda in national, imperial, and international histories, leading to new insights on the man, his ideas, and his legacy.
24
Zere, Abraham T. "Narration in Gebreyesus Hailu's The Conscript." Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1407920806.
Full text
25
Jan, Ammar Ali. "A study of communist thought in colonial India, 1919-1951." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/271423.
Full textAbstract:
Despite having roots in 19th century Europe, Marxism had a deep impact on the trajectory of political ideas in the non-European world in the twentieth century. In particular, anti-colonial thinkers engaged productively with Marx’s ideas as part of their struggle against Empire. Yet, little attention has been paid to the displacements and innovations in political thought as a result of this encounter between anti-colonialism and Marxism. This dissertation aims to fill this gap by studying the history of Indian communism, focusing on the first three decades of the communist movement (1921-1950). I claim that this is an ideal time period to interrogate the formation of political ideas in India, since they presented themselves with particular intensity in the midst of an unfolding anti-colonial struggle, and arguably, the birth of the Indian political. The entry of communist ideas into the charged political environment of the 1920s had an impact on the ideological debates within the Indian polity, as well as stamping Indian communism with its own specific historicity. Through a tracing of debates among communist leaders, as well as their non-communist interlocutors, this work seeks to provide a novel lens to consider the relationship between ideas and their historical actualization, or between the universal and its instantiation in the particular. Moreover, the dissertation argues that the radically different socio-political and historical landscapes of Western Europe and colonial India necessitated a confrontation with the stagist view of history dominant in the history of Western Marxism, prompting novel theoretical work on the issue of political temporality. Consequently, the relationship between necessity and volition, central to enlightenment thought, was radically transformed in the colonial world, particularly in terms of its entanglement with the problem of subjective violence. Engagement with such questions not only impacted Indian political thought, but transformed global communism itself, putting into question the concept of an “originary site” for political ideas. Thus, this work intervenes in debates in three distinct registers: Global Intellectual History, Marxist theory and Indian political thought.
26
Scal, Joshua. "White Skin, Black Masks: Jewish Minstrelsy and Performing Whiteness." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2163.
Full textAbstract:
This work traces the relationship of Jews to African-Americans in the process of Jews attaining whiteness in the 20th century. Specific attention is paid to blackface performance in The Jazz Singer and the process of identification with suffering. Theoretically this work brings together psychoanalytic theories of projection, repression and masochism with afro-pessimist notions of the libidinal economy of white supremacy. Ultimately, I argue that in its enjoyment and its masochism, The Jazz Singer empathizes with blackness both as a way to assimilate into white America and express doubt at this very act.
27
Becke, Johannes. "Historicizing the settler-colonial paradigm." HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2018. https://slub.qucosa.de/id/qucosa%3A34621.
Full text
28
Yamaguchi, Precious Vida. "World War II Internment Camp Survivors: The Stories and Life Experiences of Japanese American Women." Bowling Green State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1276884538.
Full text
29
Conlon, Katie L. ""Neither Men nor Completely Women:" The 1980 Armagh Dirty Protest and Republican Resistance in Northern Irish Prisons." Ohio University Honors Tutorial College / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1461339256.
Full text
30
Cosgrove, Kenneth Joseph. "The American anti-colonial tradition and international accountability for dependent peoples : a study of the American role in the establishment of the League of Nations mandates system and the United Nations trusteeship system." Thesis, London School of Economics and Political Science (University of London), 1991. http://etheses.lse.ac.uk/1175/.
Full textAbstract:
This thesis examines the American anti-colonial tradition's role in establishing the principle of international accountability for administering dependent peoples in the League of Nations mandates and the United Nations trusteeship systems. Where relevant, British ideas and schemes are compared with American ones in so far as this helps to understand the latter and where the final outcomes were based on Anglo-American compromises. It contributes to the literature on international relations in two main areas. First, it analyses the formulation, development and inter-relation of the American anticolonial tradition and international accountability. Second, it is the first study of the interplay of those two concepts within the context of differing Anglo-American views on creating the mandates and trusteeship systems. There are eight chapters. Chapter 1 introduces the main objectives and themes. Chapters 2 and 3, the conceptual heart of the thesis, examine imperial and colonial relationships, the American anti-colonial tradition, and international accountability for dependent peoples. Chapter 4 focuses on the interplay of those concepts and the American role in establishing the League mandates system. Chapters 5, 6 and 7 do the same regarding the United Nations trusteeship system. Chapter 7 also contains a postscript on trusteeship developments since 1945. Chapter 8 summarises the thesis' conclusions. Throughout, the methodological approach is analytical and historical rather than theoretical. The overall conclusion is that so long as the national interests of the United States were protected, the American anti-colonial tradition did play the major role in establishing the principle of international accountability within both the mandates and the trusteeship systems. The determination and anti-colonial sentiments of Presidents Woodrow Wilson and Franklin Roosevelt were especially important. American policy was usually based on the right of all peoples to freedom; the practical application of this precept hastened the demise of Western European-style colonialism.
31
Mietka, Helena Budzynska. "White Feminist Tears: Understanding Emotion, Embracing Discomfort, Exploring Dominant Femininities At Scripps College, and Stepping Towards a Critical White Anti-Racist Feminism." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/scripps_theses/656.
Full textAbstract:
In this thesis, I trace my personal journey and the precursors of unlearning and conversation necessary to start to move towards anti-racism. With a focused look on specific aspects of feminist history, Scripps College as a place was historically contextualized. This allowed for an exploration of its student body, a look at the ways in which traditional gender meanings and expectations necessarily operate within that space. White students who claim the label feminist add complexity to that space, though their reactions to conversations of race can be traced back to the historic and gender over-determined systems of domination and victimhood that produce caustic white feminist tears. Finally, different ways of having difficult conversations are discussed, along with detailed understandings of why those conversations are necessary. In conclusion, I try to envision a kind of feminism that I would like myself and my peers to continue to work for, and emphasize again the sort of education that one must undergo in order to continue their awareness and work.
32
Knuckey, Zúñiga Cristina. ""Dos voces para la Quintrala: la creación de la Quintrala como anti-ejemplo colonial de Benjamín Vicuña Mackenna en Los Lispeguer y la Quintrala y la reescritura de Mercedes Valdivieso en Maldita yo entre las mujeres"." Tesis, Universidad de Chile, 2015. http://repositorio.uchile.cl/handle/2250/137751.
Full textAbstract:
Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Hispánica mención LiteraturaEste trabajo se propone analizar dos obras a partir de sus construcciones discursivas, las cuales a pesar de no ser contemporáneas entre sí, se articulan a partir de un mismo eje; el mito de la Quintrala que aún existe en nuestro imaginario social. La obra de Benjamín Vicuña Mackenna; Los Lisperguer y la Quintrala, y de Mercedes Valdivieso; Maldita yo entre las mujeres, son diferentes propuestas de resignificación para un mismo relato, pero su diferencia radica en que se construyen desde perspectivas específicas a las que se puede acceder por medio del análisis discursivo. El relato histórico de Vicuña Mackenna corresponde a una postura civilizadora sobre la posición ideal de las mujeres en el camino hacia el progreso, y la justicia con la que deben tratarse a todos los individuos de una sociedad liberal y democrática. En este sentido, la Quintrala simboliza una época cuyos vicios y crímenes deben dejarse atrás para avanzar hacia la constitución de la República. Mientras que el trabajo de Mercedes Valdivieso desarrolla una postura feminista para el mismo mito, como una nueva lectura que indaga en el mundo interior del personaje por medio de la narración en primera persona con elementos propios de la oralidad, y la presencia constante de las voces de sus antepasadas que nos traslada hacia la construcción de la identidad de resistencia de las Catalinas.
33
Sánchez, Romy. "Quitter la Très Fidèle : exilés et bannis au temps du séparatisme cubain (1834-1879)." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H060.
Full textAbstract:
Cette thèse analyse le rôle ambivalent de l'exil politique cubain dans le processus de séparation de Cuba et l'Espagne au XIXe siècle, à l'époque où se définit un mouvement anticolonial dans l'île. S'il est indéniable que le héros national cubain, José Marti, a passé plus de temps en exil qu'à l'intérieur de Cuba, ce travail s'écarte de l'idée d'une « fabrique de la nation» hors-sol que l'omniprésence de cette figure a pu suggérer. Des années 1830 à la fin de la guerre des Dix Ans, quitter Cuba n'est pas toujours synonyme d'aspirations indépendantistes. Loin de prétendre au portrait de groupe exhaustif, cette étude insiste sur la grande diversité d'un personnel unifié par l'histoire-patrie insulaire, et sur les dissonances que l'exil introduit dans le récit patriotique cubain. Cette analyse sociopolitique d'un personnel à première vue secondaire pour le récit national cubain aborde trois points principaux. Premièrement, l'étude de l'exil pousse à repenser les jalons chronologiques du nationalisme cubain, et ceux: de la relation impériale entre île et péninsule. Cet objet transversal fait émerger une nouvelle temporalité du lien colonial. Plutôt que de considérer Cuba comme « attendant sa libération » dès le temps des indépendances ibéro-américaines, un « temps du compromis » se dessine, qui dure pendant tout le long XIXe siècle cubain et hispano-cubain. Deuxièmement, la nouvelle géographie impériale dessinée par la carte de l'exil séparatiste pendant la période étudiée donne à voir de nouveaux problèmes politiques pour un empire espagnol amputé de ses anciennes possessions américaines et cherchant à se renouveler. Enfin, s'il est certain qu'il a existé une synergie indépendantiste dans les années 1870 chez les créoles cubains séparatistes de l'intérieur et de l'extérieur, cette thèse montre que ceux qui s'autodéfinissent comme « exilés cubains » compliquent par leur grande diversité les aspirations nationales définies par la République en Armes de Guaimaro en avril 1869This dissertation analyses the ambivalent role of political exile from Cuba at the moment of its separation from Spain in the 19thcentury, a period during which the anticolonial movement on and off the island solidified. Although Jose Marti, the Cuban national hero who spent most of his time outside of Cuba in exile, is ubiquitous in the narrative of Cuban independence, I argue that the figure of exil.es is far from simple. This work contends that from the 1830s to the end of the War of Ten Years, leaving Cuba was not necessarily indicative of supporting independence. It tracks these exiles in ail their diversity, and traces the kinds of dissonance that exile might introduce into the patriotic Cuban narrative. Using Cuba as a case study, this thesis maps a new field of knowledge of the Euro-American XIXth century, often defined as the "century of exiles". I approach this analysis of a group, considered secondary until now, through a sociopolitical lens, and make three main contributions. First, a study of political exile challenges the usual chronology of Cuban nationalism, as well as the relationship between the island and the peninsula relationship's timeline. Second, the framework of exile points to a new imperial geography. Separatism abroad reveals the Spanish empire's navel political challenges once a significant part of it had been lost. The number of exiles and banishments it imposed was not a sign of decline, as is most often interpreted. Rather it shows how the empire was seeking renewal, trying to reinvent itself starting in the late 1830s. The empire used exiles to design new colonial policies at home and abroad, and made use of diplomacy to keep a close eye on separatists in exile. While the historiography of this period claims that there was a uniformity of political vision among Cuban creoles, this work claims that those who called themselves "Cuban exiles" were too politically diverse to be considered mere supporters of a monolithic independence
34
Nguyen, Thi Tuyet Trinh. "L'imaginaire colonial français de l'Indochine 1890-1935." Thesis, Tours, 2014. http://www.theses.fr/2014TOUR2001/document.
Full textAbstract:
Les journaux des militaires français engagés dans la pacification du Vietnam (1885-1900) ne reprennent pas les stéréotypes du discours colonial. Les manuels scolaires de la Troisième République exaltent au contraire la conquête de l’Indochine et les progrès qui, selon eux, s’ensuivent nécessairement. Il en est de même de la littérature pour la jeunesse qui met de plus l’accent sur l’environnement naturel indochinois propice à tous les rêves et à toutes les aventures. Mais l’opinion publique française a sans doute été avant tout marquée par les nombreuses expositions coloniales où la part des divers pays d’Indochine est de plus en plus importante et culmine à Paris avec la grande exposition coloniale internationale de 1931. C’est notamment dans ce contexte qu’émerge, par delà la prééminence longtemps postulée de l’art khmer, un discours patrimonial nouveau sur la diversité et la spécificité des arts indochinois (annamite, cham, khmer et laotien) qui constituera, avec l’aide des sociétés savantes de la colonie (Ecole Française d’Extrême Orient, Société des Amis du Vieux Hué) l’une des bases du discours touristique colonial naissant. Mais ces représentations de l'Indochine pacifiée, engagée sur la voie de la civilisation et du progrès, sont vite sapées par le flux d'informations concernant les soulèvements populaires vietnamiens de 1930 et leur répression. Les voix des Vietnamiens de France en nombre croissant (étudiants, travailleurs, intellectuels et militants indépendantistes) et celles de grandes figures du reportage (André Viollis convergent alors et ébranlent alors toute l'imagerie coloniale. Toute une production littéraire francophone (pour l'essentiel romanesque et se présentant volontiers comme "indochinoise") avait de longue date -de Jules Boissière à Pouvourville et à Farrère - rompu avec l'imagerie coloniale et son optimisme : satire du "Tonkin où l'on s'amuse" (Pouvourville) et des milieux coloniaux (Farrère, les Civilisés, 1905), constat d'un irréductible attachement des vietnamiens à leur indépendance (Jules Boissière)The diaries of French soldiers participated in Vietnam’s pacification (1885-1900) did not follow the colonial stereotype perception. . Textbooks of the Third Republic in contrast, exalt the Indochinese conquest and believe in future necessary developments. This is also found in young adult literature which puts more emphasis on Indochinese natural environment for all dreams and adventures. However, the French public opinion was properly primarily marked by numerous colonial expositions where presence of Indochinese countries was more and more important, at peak with the Great international colonial exposition in Paris 1931. Particularly, a new heritage perception on diversity and specificity of Indochinese Art emerges (Annamite, Cham, Khmer and Lao) where Khmer art was dominant for a long time. This perception, with helps of colony’s learning societies (Ecole Française d’Extrême Orient, Société des Amis du Vieux Hué) is one of the major contribution of colonial tourism. However, these representations of pacified Indochina, emberked on the path of civilization and developments, are undetermined quickly by the flow of information about Vietnamese uprising in 1930 and their repressions. The voices of increasing number of Vietnamese in france (students, workers, intellectuals and independant activits) and well-known reporters (Andrée Viollis) then converge and tremble together one coloniale image. Any work of Francophone literature (for essentially romances and considered authors 'Indochinese") for a long time, since Jules Boissière to Pouvourville and until Farrère, has been constrasted with colonial societies (Farrère, Les Civilisés, 1905), finding of an irrefutable attachement between Vietnameseand their independence (Jules Boissière)
35
Cattermole, Grant. "School reports : university fiction in the masculine tradition of New Zealand literature." Thesis, University of Canterbury. English, 2011. http://hdl.handle.net/10092/9709.
Full textAbstract:
This thesis will investigate the fictional discourse that has developed around academia and how this discourse has manifested itself in the New Zealand literary tradition, primarily in the works of M.K. Joseph, Dan Davin and James K. Baxter. These three writers have been selected because of their status within Kai Jensen's conception of “a literary tradition of excitement about masculinity”; in other words, the masculine tradition in New Zealand literature which provides fictional representations of factual events and tensions. This literary approach is also utilised in the tradition of British university fiction, in which the behaviour of students and faculty are often deliberately exaggerated in order to provide a representation of campus life that captures the essence of the reality without being wholly factual. The fact that these three writers attempt, consciously or unconsciously, to combine the two traditions is a matter of great literary interest: Joseph's A Pound of Saffron (1962) appropriates tropes of the British university novel while extending them to include concerns specific to New Zealand; Davin's Cliffs of Fall (1945), Not Here, Not Now (1970) and Brides of Price (1972) attempt to blend traditions of university fiction with the masculine realist tradition in New Zealand literature, though, as we will see, with limited success; Baxter's station as the maternal grandson of a noted professor allows him to criticise the elitist New Zealand university system in Horse (1985) from a unique position, for he was more sympathetic towards what he considered the working class “peasant wisdom” of his father, Archie, than the “professorial knowledge” of Archie's father-in-law. These three authors have been chosen also because of the way they explore attitudes towards universities amongst mainstream New Zealand society in their writing, for while most novels in the British tradition demonstrate little tension between those within the university walls and those without, in New Zealand fiction the tension is palpable. The motivations for this tension will also be explored in due course, but before we can grapple with how the tradition of British university fiction has impacted New Zealand literature, we must first examine the tradition itself.
36
Wyrtzen, Jonathan David. "Constructing Morocco the colonial struggle to define the nation 1912-1956 /." Connect to Electronic Thesis (CONTENTdm), 2009. http://worldcat.org/oclc/453960822/viewonline.
Full text
37
Smit, Susanna Johanna. ""Placing" the farm novel : space and place in female identity formation in Olive Schreiner's The story of an African farm and J.M. Coetzee's Disgrace / S.J. Smit." Thesis, North-West University, 2005. http://hdl.handle.net/10394/873.
Full text
38
Tarquini, Valentina. "I folli in cammino : saggio sulle rappresentazioni e i significati della figura del folle nelle letterature dell'Africa nera, francofone e anglofone, dalle indipendenze ai giorni nostri." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC011.
Full textAbstract:
La récurrence de la figure du fou errant dans le roman d’Afrique noire suscite bien des questionnements sur les raisons de sa mise en oeuvre dans l’époque tumultueuse des prétendues indépendances. Cette étude couvre un laps de temps allant des années 1950 à la première décennie du nouveau siècle ; et elle inclut les textes narratifs francophones et anglophones en vue de fournir une vue d’ensemble permettant de retracer l’évolution de la représentation du fou d’un point de vue diachronique. L’étude typologique de fous errants précède une analyse du discours dans le texte littéraire focalisée sur trois niveaux : le plan de l’énonciation,celui des techniques romanesques et le plan du langage de l’imaginaire. Il en résulte un dynamisme évoquant l’emprise du fou sur les trois instances du discours, d’où l’hypothèse du fou comme étant une figure de médiation dans les différents domaines de la société : médiateur spirituel et religieux ; interlocuteur intermédiaire avec l’autorité institutionnelle ; et enfin dispositif médian en littérature, aussi bien dans la pratique scripturale que dans l’institution littéraire. Le caractère marginal du fou dans la société et l’élan réformateur qu’il assume à l’époque contemporaine, font de lui un outil cognitif capable de créer un nouveau code littéraire et d’articuler le discours africain en quête d’autonomie. Les mêmes caractéristiques marquent en outre le statut des oeuvres africaines et du romancier dans la situation actuelleThe recurrence of wandering madmen and fools in the black African novel raises many questions about the reasons behind its implementation during the so-called independences. This study covers a time span ranging from the 1950s to the first decade of 2000. It includes Francophone and Anglophone fiction in order to gain an overview that allows one to observe an evolution in the representation of the fool with a diachronic perspective. The typological study of wandering fools precedes the discourse analysis in the literary texts, focusing on three levels: speech, narrative procedures and imagery. It fallows that the fool’s dynamism recalls his impact on the three modes of discourse. This leads to a hypothesis that he is a figure of mediation in many areas of society, being a spiritual and religious mediator, an intermediary to institutions of authority,and even an intermediary in literature, both in writing and in the literary institution. The social marginalization of the fool and the reformist zeal he takes in contemporary times, make him an instrument of knowledge that can create a new literary code and articulate the African discourse in its quest for autonomy. Moreover, these features mark the social status both of African works and of the novelist in the literary scene
La ricorrenza della figura del folle in cammino nel romanzo dell’Africa nera suscita numerosi interrogativi sulle ragioni della sua messa in opera nell’epoca turbolenta delle cosiddette indipendenze. Lo studio abbraccia un arco temporale che va dagli anni ’50 al primo decennio del 2000 e comprende la narrativa francofona ed anglofona al fine di ricostruire una panoramica che permetta di tracciare l’evoluzione della rappresentazione del folle sul piano della diacronia. A uno studio tipologico di folli erranti segue l’analisi del discorso nel testo letterario che si focalizza su tre piani: quello dell’enunciazione, quello dei procedimenti narrativi e quello del linguaggio dell’immaginario. Ne risulta un dinamismo che evoca il dominio del folle sulle tre istanze del discorso, da cui l'ipotesi del folle come una figura di mediazione nei diversi ambiti della società : mediatore spirituale e religioso ; interlocutore intermediario con l’autorità istituzionale ; infine strumento mediano in letteratura, tanto nella pratica della scrittura quanto nell’istituzione letteraria. Ilcarattere marginale del folle nella società e lo slancio riformista che egli assume nella contemporaneità, fanno di lui uno strumento conoscitivo in grado di creare un nuovo codice letterario e di articolare il discorso africano in cerca di autonomia. Le stesse caratteristiche segnano lo statuto delle opere africane e del romanziere nello scenario attuale
39
Desbiens-Brassard, Alexandre. ""They're Coming!" Invasion and Manichaeism in Post-World-War-Two Literature in the United States and Quebec by Oliver Lange, Orson Scott Card, Mary Jane Engh, Paul Chamberland, Hubert Aquin and Claude Jasmin." Mémoire, Université de Sherbrooke, 2015. http://hdl.handle.net/11143/6877.
Full textAbstract:
Abstract : This thesis develops an ideological critique of selected works by Oliver Lange, Orson Scott Card, Mary Jane Engh, Paul Chamberland, Hubert Aquin, and Claude Jasmin in order to uncover how they use the politico-literary discourse of the paranoid style and its Manichean binary of Us versus Them within the contexts of the United States during the Cold War (and its on-going repercussions into the early 1970’s) and Québec during the Révolution tranquille (Quiet Revolution). The consequent ideologemes manifest narratives describing the fight of an oppressed group (Us) against a demonized hegemonic enemy (Them.) This comparative literature project includes political and historical analyses in order to situate the works in the socio-historical contexts of their production, and since the ideologies of a period may be imbedded (knowingly or not) by an author in a text. The United States and Québec were extremely different culturally, as well as politically, during the decades in question and the issues their populations had to face were often quite dissimilar. Yet it is precisely the interrogation of their dissimilarities that is central to my project of demonstrating, through the selected texts, how two different societies narrativise key predominant ideological anxieties and struggles using the same rhetoric and similar tropes of the paranoid syle and its Manichean ideologemes.Résumé : Ce mémoire réalise une critique idéologique de textes littéraires produits par différents auteurs : Oliver Lange, Orson Scott Card, Mary Jane Engh, Paul Chamberland, Hubert Aquin et Claude Jasmin. Cette critique a pour but d'étudier comment ces textes utilisent le discours politico-littéraire du paranoid style (style paranoïaque) et le manichéanisme ( Us versus Them ou Eux ou Nous) qui lui est associé à l'intérieur du contexte sociohistorique des États-Unis au plus fort de la Guerre froide (et durant sa période plus chaude des années 1970) et du Québec au plus fort de la Révolution tranquille. Les idéologèmes qui en résultent façonnent des histoires décrivant le combat d'un groupe opprimé (Nous) contre un ennemi hégémonique et démonisé (Eux) Ce projet de littérature comparée fait appel à des analyses politiques et historiques pour situer les textes analysés dans leur contexte sociohistorique de production respectifs puisque les idéologies d'une époque peuvent être insérées (consciemment ou non) par un auteur dans un texte. Le Québec et les États-Unis étaient des sociétés extrêmement différentes culturellement et politiquement durant ces décennies et les problèmes auxquels elles devaient faire face étaient différents également. C'est l'exploration de ces différences qui est centrale à ma démonstration, à travers les textes sélectionnés, du processus par lequel deux sociétés différentes opposées à deux ennemis différents mettent en scène leurs principaux combats et anxiétés idéologiques en utilisant la même rhétorique et les même conventions reliées au style paranoïaque et à son Manichéanisme.
40
Ramos, Miguel. "Lucumí (Yoruba) Culture in Cuba: A Reevaluation (1830S -1940s)." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/966.
Full textAbstract:
The status, roles, and interactions of three dominant African ethnic groups and their descendants in Cuba significantly influenced the island’s cubanidad (national identity): the Lucumís (Yoruba), the Congos (Bantú speakers from Central West Africa), and the Carabalís (from the region of Calabar). These three groups, enslaved on the island, coexisted, each group confronting obstacles that threatened their way of life and cultural identities. Through covert resistance, cultural appropriation, and accommodation, all three, but especially the Lucumís, laid deep roots in the nineteenth century that came to fruition in the twentieth.
During the early 1900s, Cuba confronted numerous pressures, internal and external. Under the pretense of a quest for national identity and modernity, Afro-Cubans and African cultures and religion came under political, social, and intellectual attack. Race was an undeniable element in these conflicts. While all three groups were oppressed equally, only the Lucumís fought back, contesting accusations of backwardness, human sacrifice, cannibalism, and brujería (witchcraft), exaggerated by the sensationalistic media, often with the police’s and legal system’s complicity. Unlike the covert character of earlier epochs’ responses to oppression, in the twentieth century Lucumí resistance was overt and outspoken, publically refuting the accusations levied against African religions.
Although these struggles had unintended consequences for the Lucumís, they gave birth to cubanidad’s African component. With the help of Fernando Ortiz, the Lucumí were situated at the pinnacle of a hierarchical pyramid, stratifying African religious complexes based on civilizational advancement, but at a costly price. Social ascent denigrated Lucumí religion to the status of folklore, depriving it of its status as a bona fide religious complex. To the present, Lucumí religious descendants, in Cuba and, after 1959, in many other areas of the world, are still contesting this contradiction in terms: an elevated downgrade.
41
Hjelm, Zara Luna. "Frihetskämpar och blodbesudlade ikoner : En kritisk diskursanalys av Linnémonumentet och Louis De Geer-statyn under 2020 års #BlackLivesMatter-rörelse i Sverige." Thesis, Linnéuniversitetet, Institutionen för musik och bild (MB), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-105330.
Full textAbstract:
Denna uppsats undersöker diskursen kring Linnémonumentet i Humlegården, Stockholm och Louis De Geer-statyn på Gamla Torget, Norrköping, samt diskuterar vilken betydelse skulpturerna fick under Black Lives Matter-demonstrationerna år 2020 i relation till antirasism och historiska företeelser av 'damnatio memoriae'. Med ett postkolonialt och kritiskt rasteoretiskt perspektiv syftar denna uppsats till att framhäva och analysera de resonemang som tog mest plats under debatten, centrerat kring antirasistiska och icke-vitas röster. Genomgående används därav den kritiska diskursanalysen och semiotiken som metoder för att skapa en förståelse kring auktoritet, samt att belysa det svenska samhällets syn på sin koloniala historia och lyfta diskussionen kring bland annat ras, klass, kön och makt i förhållande till den offentliga konsten. Uppsatsen resonerar sålunda hur offentliga och publika platser i samhället kan avkolonialiseras med avsikt att skapa ett hem för oss alla.This thesis examines the discourse regarding the Linnaeus Monument in Humlegården, Stockholm, and the Louis De Geer statue at The Old Square, Norrköping. It further analyzes the significance that sculptures gained during the Black Lives Matter demonstrations in 2020, in relation to anti-racism and historical phenomena of 'damnatio memoriae'. With a theoretical framework of postcolonialism and critical race theory, this thesis aims to highlight and analyze the reasonings that were central during the debate, focusing on anti-racist and people of color's voices. Thus, critical discourse analysis and semiotics are used as methods to create an understanding of authority and to shed light on Sweden's own view of its colonial history and elevate the discussion concerning race, class, gender, and power, etcetera, in relation to public art. The thesis, hence, argues how public places in society can be decolonized with the intention of creating a home for all of us.
42
Schefer, Maria Raquel. "La Forme-Evénement : le cinéma révolutionnaire mozambicain et le cinéma de libération." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA101.
Full textAbstract:
Cette thèse porte sur les représentations filmiques de la guerre de Libération(1964-1974) et de la Révolution mozambicaine (1975-1987) et vise à analyser les enjeux esthétiques et politiques du cinéma révolutionnaire de ce pays. La compréhension de cette problématique passe dans un premier temps par un examen des différentes logiques qui ont présidé aux positionnements de la théorie anticoloniale à l’égard de la culture pour ensuite interroger la politique du cinéma d’État et ses contradictions. Les représentations filmiques de es deux processus historiques furent un instrument essentiel pour la formation de l’identité nationale, à l’intérieur d’un dispositif épistémique historiographique. En reconstituant les principes d’une culture de libération transnationale, cette thèse envisage de considérer les conditions politiques, idéologiques et technologiques qui conduisirent à la fondation de l’Institut national de cinéma mozambicain (INC) en mars 1976 et l’orientation que le Front de libération du Mozambique (FRELIMO) tenta d’imprimer au cinéma.La délimitation des trois phases du cinéma révolutionnaire mozambicain mettra en exergue les déséquilibres entre la coexistence d’un projet de production cinématographique collective, l’expérimentation formelle et les postulats du programme étatique. La notion de «forme-événement » nous permettra de concilier deux dimensions de la production esthétique :celle qui envisage l’art comme reflet ; celle qui le considère à partir de ses effets. À travers l’analyse esthétique formelle et historique d’un ensemble de films singuliers réalisés entre 1966et 1987, nous chercherons à mettre en évidence les positions prises par les cinéastes, les résistances et les rapports successifs et contradictoires entre le cinéma collectif, d’auteur et d’État. De l’étude approfondie du film Mueda, Memória e Massacre (1979-1980) de Ruy Guerraet de son histoire matérielle émergera une connaissance archéologique et critique du programme politique et culturel mozambicain.Cette thèse envisage également une insertion du cinéma révolutionnaire mozambicain dans son contexte historique et culturel en élaborant une cartographie du cinéma de Libération en relation avec la conjoncture politique des années 1960 et 1970. La notion de « cinéma de Libération » se trouve dans un cadre historique, géographique et catégoriel par rapport à l’histoire du cinéma politique, d’avant-garde et expérimental et de l’histoire du cinéma en général. L’étude d’une série d’oeuvres filmiques nous permettra d’établir une cartographie extensible du cinéma de Libération, englobant le cinéma révolutionnaire portugais (1974-1982)et l’« état de la forme » de ce cinémaThe dissertation focuses on the filmic representations of the War of Liberation(1964-1974) and of the revolution (1975-1987) in Mozambique, and aims to analyse the aesthetic and political issues of Mozambican revolutionary cinema. To understand this question,the various logics that guided the positions of anti-colonial theory with regard to culture are examined in the first instance, while the State cinema policy and its contradictions are reassessed in the second instance. The filmic representations of these two historical processes were an essential instrument for the construction of national identity, within an epistemic historiographical apparatus. By reconstructing the principles of a culture of transnational liberation, the dissertation intends to consider the political, ideological, and technological conditions which led to the foundation of Mozambique’s National Institute of Cinema (INC) inMarch of 1976, and the orientation that the Mozambique Liberation Front (FRELIMO) attempted to ascribe to cinema.The identification of three phases of Mozambican revolutionary cinema will highlight the discrepancy between the coexistence of a project for the collectivisation of film production,formal experimentation and the premises of the State programme. The notion of ‘form-event’will allow us to reconcile two dimensions of the aesthetic production: one, which considers art as a reflection; another, which considers it in terms of its outcomes. Through the formal aestheticand historical analysis of a set of singular films produced between 1966 and 1987, we will seekto problematize the positions adopted by the filmmakers, the points of resistance, as well as the succession of contradictory forms of relation between collective, auteur and State cinema. Anarchaeological and critical knowledge of the Mozambican political and cultural programme will emerge from the comprehensive analysis of Ruy Guerra’s Mueda, Memória e Massacre(1979-1980).The dissertation purports to replace Mozambican revolutionary cinema in its historicaland cultural context by drawing a cartography of the Cinema of Liberation in relation to the political situation of the 1960s and 1970s. The concept of ‘Cinema of Liberation’ is sited in a historical, geographical and categorial framework with respect to the history of political, avantgarde,and experimental cinema, and to the history of cinema in general. The analysis of a selection of films will allow us to extensively map the Cinema of Liberation, including the cinema of the Portuguese Revolution (1974-1982) and the ‘state of the form’ of this cinema
43
Habel, Chad Sean, and chad habel@gmail com. "Ancestral Narratives in History and Fiction: Transforming Identities." Flinders University. Humanities, 2006. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20071108.133216.
Full textAbstract:
This thesis is an exploration of ancestral narratives in the fiction of Thomas Keneally and Christopher Koch. Initially, ancestry in literature creates an historical relationship which articulates the link between the past and the present. In this sense ancestry functions as a type of cultural memory where various issues of inheritance can be negotiated. However, the real value of ancestral narratives lies in their power to aid in the construction of both personal and communal identities. They have the potential to transform these identities, to transgress natural boundaries and to reshape conventional identities in the light of historical experience.
For Keneally, ancestral narratives depict national forbears who narrate the nation into being. His earlier fictions present ancestors of the nation within a mythic and symbolic framework to outline Australian national identity. This identity is static, oppositional, and characterized by the delineation of boundaries which set nations apart from one another. However, Keneallys more recent work transforms this conventional construction of national identity. It depicts an Irish-Australian diasporic identity which is hyphenated and transgressive: it transcends the conventional notion of nations as separate entities pitted against one another. In this way Keneallys ancestral narratives enact the potential for transforming identity through ancestral narrative.
On the other hand, Kochs work is primarily concerned with the intergenerational trauma causes by losing or forgetting ones ancestral narrative. His novels are concerned with male gender identity and the fragmentation which characterizes a self-destructive idea of maleness. While Keneallys characters recover their lost ancestries in an effort to reshape their idea of what it is to be Australian, Kochs main protagonist lives in ignorance of his ancestors life. He is thus unable to take the opportunity to transform his masculinity due to the pervasive cultural amnesia surrounding his family history and its role in Tasmanias past.
While Keneally and Koch depict different outcomes in their fictional ancestral narratives they are both deeply concerned with the potential to transform national and gender identities through ancestry.
44
Chen, ChengYih, and 陳政義. "Colonial Strategies and Anti-colonial Resistance: A Post-Colonial Reading of E. M. Forster's A Passage to India." Thesis, 2002. http://ndltd.ncl.edu.tw/handle/69925662059158389005.
Full textAbstract:
碩士淡江大學
西洋語文研究所
90
This thesis is divided into three chapters, focusing on the discussion of colonial strategies and anti-colonial resistance in A Passage to India from postcolonial perspective. In Chapter One, I first examine how E.M Forster represents the "postcolonial self" delineated by Fanon and Gandhi through the depiction of Dr. Aziz's transformation from a Moslem doctor at the Government Hospital to the Muslim nationalist. Besides, I also draw my attention on the discussion of remolding mechanism in colonial strategies constructed by the colonizer in order to hold their superior identity and to keep the colonized as a degenerate and inferior population in the novel. And that "postcolonial self," in other words, the rejection of cultural colonialism and acceptance of indigenous tradition, are considered the origin of anti-colonial activities since the colonized's liberation must be carried out through a construction of self and of autonomous dignity. In Chapter Two, I discuss the mystery in Marabar Caves as the representation of "local knowledge" from postcolonial perspective. For postcolonial critics, they points out that while the European colonizer proposed the request of universality in philosophy and culture, they never considered the knowledge of other countries and their ignorance toward non-European world. The mystic characteristic of Marabar Caves can just represent the so-called "deterritorialised knowledge" in postcolonial theory, and such native culture and knowledge which express the unique difference from the dominant knowledge has become not only a major threat for the colonizer while they practice colonial strategy but also the theoretical foundation for the colonized to have anti-colonial battle. In Chapter Three, I discuss the chance for anti-colonial movement provided by the law in this novel. Originally, the function of law is usually served as the discursive knowledge power for the colonizer to stretch their colonial privilege and realistic strategy. However, in A Passage to India, it not only becomes the obstacle of colonial domination but also the excuse and platform for Indians to have demonstration and resistance in terms of the mimicry, the "excess" concealed in the textual performance. While Aziz get the verdict of no guilt, Forster has let the result of the trial become a victory for anti-colonial resistance; moreover, it also intensifies the confidence of Indian for anti-colonial movement. Then, I conclude that by reading the novel from postcolonial perspective, "epistemic violence" and the possibility of counter discourses will be gradually probed and that will produce "a new spirit…, which no one in the stern little band of whites could explain"(214), which is believed as an important spirit for the colonized Indian to achieve cultural decolonization and then fight for their national independence.
45
Córdoba, Tania. "Coming home as resistance : an anti-colonial process." 2004. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=81134&T=F.
Full text
46
"Views from the Other Side: Colonial Culture and Anti-Colonial Sentiment in Germany Around 1800." Diss., 2010. http://hdl.handle.net/10161/2455.
Full text
47
Zhang, Chunjie. "Views from the Other Side: Colonial Culture and Anti-Colonial Sentiment in Germany Around 1800." Diss., 2010. http://hdl.handle.net/10161/2455.
Full textAbstract:
It is received wisdom that Britain and France played the leading role in overseas expansion in the eighteenth century while the German lands lacked both a central political authority and colonies of their own. We know from the work of scholars such as Susanne Zantop that German intellectuals were fascinated by encounters with non-European cultures, and German genres of travel writing, popular drama, and the philosophy of history all manifest an obsession with thinking about forms of cultural difference. In many cases, such efforts are wrought with ambivalence. The German world traveler Georg Forster is torn between the passionate admiration for a paradise-like Tahiti and the judgment of Tahiti as uncivilized. August von Kotzebue, Germany's most popular playwright around 1800, wrote dramas set in the New World and other exotic locales. In his Bruder Moritz (1791, Brother Moritz), the protagonist seeks to educate the child-like Arabs at the same time as he criticizes his aunt's racial condescension as lacking empathy. In Johann Gottfried Herder's philosophy of history, sympathy for the slaves in European colonies is accompanied by a belief in European cultural superiority. In all these examples, there is more at stake than the fantasies of German colonial rule that Zantop called our attention to a decade ago. My dissertation targets precisely the equivocal nature of the German colonial imagination around 1800 and suggests a different reading strategy.
Postcolonial scholarship has critiqued the ways in which visions of European cultural and racial superiority supported the expansion of colonialism. Recently, scholars have also foregrounded how European culture gave rise to a critique of colonial atrocity. My dissertation, however, stresses the co-existence of both Eurocentrism and the critique of colonial violence and understands this seeming contradiction as a response to the challenge from cultural and colonial difference. I identify emotion or the mode of sentimentalism as the channel through which the alleged cultural otherness questions both colonial violence and European superiority with universal claims. In my analysis, non-Europeans are not only the colonized or the oppressed but also regain their agency in co-constructing a distinct vision of global modernity.
The dissertation concerns itself with both canonical works and popular culture. I first explore Georg Forster's highly influential travelogue Reise um die Welt (1777/1778, A Voyage Round the World), documenting the interplay between Enlightenment anthropology and the impact of South Pacific cultures. Kotzebue's cross-cultural melodramas imagine different orders of love, sexuality, and marriage and challenge the noble form of bourgeois tragedy as theorized by Friedrich Schiller. Contested by Immanuel Kant, Herder's universal history inaugurates a new logic of organizing different cultures into an organic ongoing process of historical development and, at the same time, articulates cultural relativism as a paradigm shift. My reading strategy through cultural and colonial difference unearths the pivotal roles which the impulses from the non-European world played in the construction of German culture around 1800.
By acknowledging both Eurocentrism and anticolonial critiques in these German texts, this dissertation stresses the impact of cultural otherness on the architecture of German thought through sentimentalism and provides both historically and theoretically differentiated understandings of the German colonial imagination in the global eighteenth century.
Dissertation
48
Kempf, Arlo. "The Production of Racial Logic In Cuban Education: An Anti-colonial Approach." Thesis, 2010. http://hdl.handle.net/1807/26197.
Full textAbstract:
This work brings an anti-colonial reading to the production and maintenance of racial logic in Cuban schooling, through conversations with, and surveys of Cuban teachers, as well as through analysis of secondary and primary documents. The study undertaken seeks to contribute to the limited existent research on race relations in Cuba, with a research focus on the Cuban educational context. Teasing and staking out a middle ground between the blinding and often hollow pro-Cuba fanaticism and the deafening anti -Cuban rhetoric from the left and right respectively, this project seeks a more nuanced, complete and dialogical understanding of race and race relations in Cuba, with a specific focus on the educational context. With this in mind, the learning objectives of this study are to investigate the following: 1) What role does racism play in Cuba currently and historically? 2) What is the role of education in the life of race and racism on the island? 3) What new questions and insights emerge from the Cuban example that might be of use to integrated anti-racism, anti-colonialism and class-oriented scholarship and activism? On a more specific level, the guiding research objectives of the study are to investigate the following:
1) How do teachers support and/or challenge dominant ideas of race and racism, and to what degree to do they construct their own meanings on these topics? 2) How do teachers understand the relevance of race and racism for teaching and learning? 3) How and why do teachers address race and racism in the classroom? The data reveal a complex process of meaning making by teachers who are at once produced by and producers of dominant race discourse on the island. Teachers are the front line race workers of the racial project, doing much of the heavy lifting in the ongoing struggle against racism, but are at the same time custodians of an approach to race relations which has on the whole failed to eliminate racism. This work investigates and explicates this apparent contradiction inherent in teachers’ work and discourse on the island, revealing a flawed and complex form of Cuban anti-racism.
49
Cheng, Wen-Liang, and 鄭文良. "A Hsin and Administer-------A history of anti-colonial city in age." Thesis, 1996. http://ndltd.ncl.edu.tw/handle/78464573521135544067.
Full textAbstract:
碩士國立臺灣大學
建築與城鄉研究所
84
1994-95年間，在台灣將日據時期抗爭詮釋為「光復50/終戰50/淪陷50」 的語言，而96年選舉和「導彈事件」，突顯出兩岸間強弱勢的關係；因此 日據時期反殖民抗爭何以可能，被殖民/殖民者間認同的變遷等，就值得 研究的歷史經驗。1895年台灣民主國以武力抗爭，在當時折衝過程中,台 灣/北京間存在著「假中心/真邊陲」下「輕/重、孤懸海外/大陸京師、久 終不守/危在旦夕」的想像，因此在地緣政治中台灣被割讓。1920年前， 台北成為「移動的城市」，菁英的移動使反殖民抗爭得以傳播，「移動的 城市」成為反殖民抗爭的搖籃，孕育1920年開始的組織性抗爭。 1920-37年間，反殖民以多元、組織性抗爭為主，主要以公園、工廠、學 校等為主要空間。 1994-95,in Taiwan,the action of anti-colonial in japanese empire was talken with the discource of the nation-state.1996, the problem between Taiwan and China was talken again with the nation-state too.So,I think that how to construct the anti- colonial space in the Japanese empire in Taipei?
50
Price, Hayley Yvonne. "Analyzing Ethnographic Research on Indigenous Knowledges in Development Studies: An Anti-colonial Inquiry." Thesis, 2011. http://hdl.handle.net/1807/27365.
Full textAbstract:
This thesis provides an anti-colonial analysis of how Indigenous knowledges have been studied and conceptualized through ethnographic research in the field of development studies. In this analysis I apply meta-ethnography within an anti-colonial discursive framework, a combination that I argue has great potential in the study of power relations in qualitative knowledge production. Firstly, this approach allows me to provide a synthesis of purposively selected ethnographies from the development studies literature; secondly, it requires that I refer to Indigenous scholars’ critical writings in the education literature to analyze development studies ethnographers’ approaches to Indigenous knowledges. The results of this analysis provide a starting point for questioning epistemological racism and colonial power relations at play in knowledge production on Indigenous knowledges in the field of development studies, with important implications for how we teach, study, and conduct research in development.