Journal articles on the topic 'Critique de la colonialité'
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1
Scafoglio, Luca. "« Décoloniser » la Théorie critique ? Une hypothèse de travail sur Adorno et la decolonialidad." Rue Descartes N° 103, no. 1 (November 16, 2023): 78–92. http://dx.doi.org/10.3917/rdes.103.0078.
Abstract:
« L’approche de la « decolonialidad » , telle qu’elle a été élaborée par Dussel, Quijano, Mignolo, Castro-Gomez, Lugones, Maldonado Torres et Grosfoguel, met en avant l’actualité du colonialisme. La « colonialité » désigne la « structure de pouvoir » mise en place à partir de la conquête de ce qu’on appelle « l’Amérique latine » par les Européens, comme condition et mode éminent d’établissement du capitalisme, qui constitue « le mode de domination le plus général du monde contemporain ». Au cœur de cette « colonialité du pouvoir » se trouve une classification sociale eurocentrique de la population mondiale, selon des critères raciaux. En même temps, la thèse est formulée qu’un tel régime de domination s’installe dans la dimension constitutive du paradigme moderne de la raison – le binôme « rationalité/modernité ». Confronter la théorie critique de l’« École de Francfort » avec la question de la décolonialité permet de déplacer de manière décisive le centre de gravité de la répression de la nature interne, autour de laquelle se stabilise le sujet identique, à la répression que ce sujet exerce envers l’autre – à qui toute subjectivité est déniée et qui est au contraire assimilé à la nature externe. Odysseus sera remplacé par Cortés : les lignes d’une refonte de la préhistoire ( Urgeschichte ) de la subjectivité sont clairement offertes. Il s’agirait d’examiner de plus près le lien entre échange et violence, abstraction et domination, raison et domination, et de repenser la dialectique eurocentrée de l’ Aufklärung à la lumière de la conquête, c’est-à-dire de l’assujettissement des peuples indigènes, de ce qui allait devenir l’« Amérique » et de la traite des peuples africains. »
2
Chaka, Chaka, and Sibusiso Ndlangamandla. "Relocating English Studies and SoTL in the Global South: Towards Decolonizing English and Critiquing the Coloniality of Language." Journal of Contemporary Issues in Education 17, no. 2 (December 13, 2022): 39–56. http://dx.doi.org/10.20355/jcie29495.
Abstract:
South Africa has policies and frameworks for curriculum design, transformation, and quality assurance in each public institution of higher education (HE). These policies influence the scholarship of teaching and learning (SoTL), particularly at the departmental and disciplinary levels of English Studies. Despite the policy narratives and rhetoric, English Studies still carries vestiges of colonialism and apartheid in South Africa. Similarly, in other disciplines, scholars in the Global South have highlighted coloniality, epistemicides, epistemic errors, and epistemic injustices, but not in a dual critique of SoTL and the English language. Hypercritical self-reflexivity by academics should be the norm in SoTL, and this should be linked to language-based curriculum reforms and module content designs. All of these self-reflexive efforts should foreground how the mission to transform and decolonize is entangled with Eurocentric paradigms of English language teaching. This paper characterizes the nexus between SoTL and the coloniality of language within South African higher education. It also discusses and critiques the nature of an English department in a post-apartheid and postcolonial South Africa. In addition, it critiques the coloniality of language and imperial English language paradigms often embraced by higher education institutions (HEIs) in South Africa, and delineates curriculum transformation, Africanization, and decolonizing English within this educational sector. Finally, the paper challenges Eurocentric SoTL practices and colonialist English language paradigms by framing its argument within a critical southern decolonial perspective and a post-Eurocentric SoTL.
3
Corral-Broto, Pablo, and Antonio Ortega Santos. "simple overflow?" Perspectivas - Journal of Political Science 25 (December 17, 2021): 29–42. http://dx.doi.org/10.21814/perspectivas.3564.
Abstract:
This article analyzes the emergence of the critique of the "environmental coloniality" of Spain’s Francoist dictatorship, and how it connected to the foundation of several environmental injustice struggles in Spain. This coloniality can be observed in contemporary critiques of "internal colonialism", which arose during the 1970s. Green intellectuals, such as Mario Gaviria, went as far as to describe three types of environmental colonialism based on classic colonialism: space colonialism, energy colonialism and extractivism. In this article we argue that the Spanish case illustrates that the global colonial system implies a certain capacity for reversibility. In comparison to liberal democracies, the environmental coloniality of a fascist regime involves more violence and repression in the coloniality of power, knowledge, and being. Such reversibility, along with the old patterns of environmental coloniality, prompts historians to criticize the rhetoric of European economic miracles and high-modernity through the lens of decolonial environmental history. We can describe the concept of environmental coloniality from three perspectives. First is the conceptualization of the environment as an object of capitalist appropriation of scientific processes overseen by the State. This perspective can be described in terms of the commodification of nature. Secondly, and related to this first element, is the coercive nature of a fascist state that annuls any decision-making processes or social participation in the field of environmental management. Finally is a fascist state’s violent repression of any form of social contestation. From these three perspectives we can conclude that environmental coloniality gave rise to a cycle of struggles for the defense of land, water, and community life; these struggles can be considered decolonial, because they proposed an alternative model to the authoritarianism of the fascist state.
4
Goodhead, Dokubo Melford. "The Prophetic Statement in Sophocles’ Oedipus the King and Chinua Achebe’s Things Fall Apart: A Textual Comparison." Contemporary Journal of African Studies 3, no. 2 (February 29, 2016): 95–111. http://dx.doi.org/10.4314/contjas.v3i2.4.
Abstract:
Oedipus the King and Things Fall Apart show fundamental similarities. This essay explores these similarities in an attempt to give more of a formalist interpretation and a somewhat fresh insight into Achebe’s path-breaking novel, anchored on his use of the prophetic statement. In drawing a comparison between the two texts, the paper is not seeking to engage in a “colonialist” or “neo-colonialist” critique. Rather, it employs the formalist approach to read Achebe’s timeless masterpiece beyond its use as an anthropological text in certain quarters of the Western academy in order to situate the novel in the tradition of the best literary writing.Keywords: Formal critique; prophetic statement; fate; agency; proverbs; character; colonialism; cosmopolitanism
5
Anzi, Achia. "Coloniality and its Future." Kronos 47, no. 1 (December 31, 2021): 1–10. http://dx.doi.org/10.17159/2309-9585/2021/v47a11.
Abstract:
Decoloniality emerged in the last two decades as a new mode of critique against colonialism and coloniality. While its insights are inspired by dependency and postcolonial theories, decoloniality challenges them both, particularly their inability to depart with modern Western epistemology. Written in response to Arjun Appadurai's recent critique of On Decoloniality by Catherine E. Walsh and Walter D. Mignolo, this article attempts to articulate decoloniality's approach to epistemology and discourse analysis. Whereas Appadurai describes Walsh and Mignolo's position as an anachronistic attempt to "return to the precolonial past," this article underlines his inability to transcend the modern linear order of time.
6
Blondel, Cyril. "Gymnastique épistémologique, critique et réflexive : la construction d’une recherche en « ex-Yougoslavie » face à la colonialité du savoir." Nouvelles perspectives en sciences sociales 13, no. 1 (March 21, 2018): 57–89. http://dx.doi.org/10.7202/1044011ar.
Abstract:
Cet article tente de retracer une histoire, celle de l’évolution de ma propre réflexivité durant le temps d’une thèse intitulée « Aménager les frontières des périphéries européennes. La frontière Serbie/Croatie à l’épreuve des injonctions à la coopération et à la réconciliation » (thèse de doctorat, Tours, Université François-Rabelais, 2016). Mon propos ici est de rendre compte d’une conviction, la nécessité de s’engager dans une démarche réflexive et critique avant, pendant et après la production de la recherche en elle-même. Cet article constitue ainsi une tentative de démonstration par l’exemple de l’intérêt d’une telle posture. Je vise, d’une part, à exposer comment j’ai construit mes réflexions épistémologiques, par une déconstruction progressive des cadres théoriques classiques (nationalistes, post-socialiste, post-yougoslave) choisis ou imposés. D’autre part, j’expose les aboutissements de cette réflexivité, c’est-à-dire principalement ma prise de conscience de la colonialité du savoir (et du mien en particulier). Cette gymnastique m’a permis de parfois dépasser certaines limites de mon travail, et plus souvent d’en rendre compte, mais aussi d’accepter l’indépassable lié à certains aspects de ma situation de recherche, de la manière dont je l’ai énoncée et conduite. Mener ce type d’exercice et en rendre compte contribuent alors à mieux préciser les conditions de validité scientifique de ces travaux, à mieux situer le propos et l’apport du chercheur, sa position et donc sa positionalité.
7
Borch, Christian. "Crowds, Race, Colonialism: On Resuscitating Classical Crowd Theory." Social Research: An International Quarterly 90, no. 2 (June 2023): 245–69. http://dx.doi.org/10.1353/sor.2023.a901704.
Abstract:
Abstract: Crowd psychologist Gustave Le Bon is often seen as emblematic of fin-de-siècle crowd theory. Widely read in the 1890s, Le Bon's work was later critiqued for its gendered descriptions and political biases. This essay reconsiders fin-de-siècle crowd theory in light of postcolonial critique and asks whether parts of this tradition merit attention in discussion of crowd action today. While Le Bon's work is based on a racial hierarchy and subscribes to a colonial episteme, the situation is more complex when it comes to sociologists such as Gabriel Tarde and Émile Durkheim. While elements of their work can be subjected to postcolonial critique, their theorization on crowds points to distinctly collective dimensions of crowd action that are important to revive.
8
Rivera Berruz, Stephanie. "On the Critique of Coloniality." Radical Philosophy Review 26, no. 2 (2023): 335–39. http://dx.doi.org/10.5840/radphilrev2023262142.
9
Pfeil, Bruno, Wallace dos Santos de Moraes, and Cello Latini Pfeil. "Colonialidade cishetero-endossexo Uma crítica decolonial à decolonialidade." Revista Brasileira de Estudos da Homocultura 6, no. 19 (2023): 324–49. http://dx.doi.org/10.31560/2595-3206.2023.19.15215.
10
Xiao, Mengmeng, and Yi Jiang. "Marx’s Critical Ambition and Immanent Critique." BCP Business & Management 20 (June 28, 2022): 590–95. http://dx.doi.org/10.54691/bcpbm.v20i.1036.
Abstract:
In this paper, we investigate is how critical theorists have carried out Marx’s critical ambition. We examine the meaning of Marx’s aspiration of critique, the approach of immanent critique, and the application of this approach in various realms. Our analysis is based on the literature review of the works of critical theorists who specialize in feminism, labor, neo-colonialism, and other areas. We find that Marx aspired to achieve human emancipation through a type of critique that works within the existing system, rejects predictions and dogmas, and has the potential to transform both the system and the norm. Alternatively, we find that critical theorists have used immanent critiques as the core approach to fulfill Marx’s critical ambition, and this approach has been used in various domains in society, including gender, economic, and intercultural relations. These findings shed light not only on the influence of Marx’s expectation of critique on the core approach of critical theory but also on the ways critical theorists fulfill Marx’s ambition. Our findings provide a theoretical ground for the transformative potential of the ongoing movements that attempt to overthrow certain unjust norms in society. Also, our findings affirm the political efficacy of the participants of these progressive social movements.
11
Omelchuk, Olesia. "Koriak’s Cultural Critique." Слово і Час, no. 7 (July 21, 2019): 18–26. http://dx.doi.org/10.33608/0236-1477.2019.07.18-26.
Abstract:
According to the author of the article, the content and directions of literary criticism of Volodymyr Koriak (1889–1937) were determined by the idea of proletarian culture. Its basic principle was the struggle between the bourgeois and proletarian world, formulated in the philosophy of Marxism. However, this concept was not sufficient to build the concept of Ukrainian proletarian literature. In 1920s the most problematic for the critics was the choice of the criteria for identifying the literary text as a proletarian one. They had to take into account such non-textual factors as the author’s biography, national cultural forms, historical influences of Europeanism, colonialism, anti-colonialism, nationalism, imperialism, etc. Koriak’s works reflect the conflicts and compromises that the concept of Ukrainian proletarian literature underwent during 1919 – 1934. Especially complicated were such topics as the history of Ukrainian Marxist-proletarian thought, the ‘Borotbyst’ narrative, the issues of proletarian style and bourgeois cultural influences. The Ukrainian ‘narodnytstvo’ became a major part of Koriak’s critique. As a result, the bourgeois legacy (namely modernism, ‘narodnytstvo’, ‘national literature’) in Koriak’s literary-critical discourse received a particular negative evaluation. Koriak’s literary work testifi es to the fact that the proletarian-Marxist criticism of his contemporaries is featured by the coexistence of the three schemes of constructing proletarian literature: proletarian literature as terra nova; proletarian literature as a continuation of the socialist ideas of the pre-October literary works; proletarian literature as a transformation of the past (bourgeois) qualities and their recombination with new proletarian ones.
12
Probyn-Rapsey, Fiona, and Lynette Russell. "Indigenous, Settler, Animal; a Triadic Approach." Animal Studies Journal 11, no. 2 (2022): 38–68. http://dx.doi.org/10.14453/asj/v11i2.2.
Abstract:
In his Indigenous critique of the field of animal studies, Billy-Ray Belcourt (Driftpile Cree Nation) describes it as having an analytic blind spot when it comes to settler-colonialism, a blind spot that manifests through universalising claims and clumsy arguments about ‘shared’ oppressions, through assumptions that settler colonial political institutions can be a neutral part of the solution, and through a failure to engage with ‘Indigenous studies of other than human life’ (20). In the same article, he calls on decolonial projects to do more to include animality within their purview, to include critiques of animal agriculture and to incorporate critiques of anthropocentrism as ‘a key logic of white supremacy’. Belcourt’s critique of both Animal studies and decolonial projects on the basis of an unequal but mutual marginalisation is an important starting point for research projects like ours that hope to bring Animal studies and Indigenous studies approaches into dialogue about the cultural impacts of introduced animals. Our approach sets out to be ‘triadic’, always involving at least three sides; Settler- Coloniser, Indigene and Animal.
13
More, Mabogo Percy. "Locating Frantz Fanon in Post-Apartheid South Africa." Journal of Asian and African Studies 52, no. 2 (July 28, 2016): 127–41. http://dx.doi.org/10.1177/0021909614561103.
Abstract:
There is a huge re-emergence of Frantz Fanon’s ideas and an equally huge interest in his work in post-apartheid South Africa, both in the academy and social movement and organizations. Contrary to some commentators, particularly his biographers, this article aims to locate Fanon within the South African struggle for liberation. It is argued here that Fanon, throughout his life, as evidenced by his writings, was highly concerned about apartheid just as he was about French Algerian colonialism. For him, the paper claims, apartheid was synonymous with colonialism and therefore his critique of colonialism was just as much a critique of apartheid. The resurgence of his name and ideas in the country is a consequence of this critique.
14
Sibanda, Brian. "Privileging the Decolonial Critical Theory in studying wa Thiong’o’s literary works." Journal of Decolonising Disciplines 1, no. 2 (February 20, 2021): 104–20. http://dx.doi.org/10.35293/jdd.v1i2.32.
Abstract:
Literary theories are the lens in which reality is created and viewed. If an incorrect or limited lens in used, then they impact on vision hence the corrective lenses are used to correct impaired vision. The literary works of Ngugi wa Thiong’o have been comfortably viewed from Marxist, Nationalist and Post-colonialist lens. It is the argument of this paper that though these literary theories do shed clarity on the works of wa Thiong’o, they limit the span of what we see that is outside their frames. The paper privileges the Decolonial Critical Theory, a theory located in the Global South, as the most appropriate lens to visibilise the decolonial thoughts and philosophy of wa Thiong’o. The appropriateness of the Decolonial Critical Theory is that it provides a critical lens outside the Euro- North American “mainstream” canon foregrounded in coloniality. The argument expanded here is that essentialisms and fundamentalisms like Marxism, Nationalism and Post-colonialism are limited in the critique of wa Thiong’o as they do not take coloniality and decoloniality into account. Undoubtedly, wa Thiong’o has been many things politically and philosophically, but decoloniality as a philosophy is the organising idea and overarching line of his thought. Like decoloniality itself, wa Thiong’o has developed, journeyed and passed through different ideological and philosophical liaisons to arrive at his present decolonial consciousness and activism hence Decolonial Critical Theory is a betting lens in looking at this journey.
15
Ertür, Başak. "Conscription and Critique." Critical Times 2, no. 2 (August 1, 2019): 270–84. http://dx.doi.org/10.1215/26410478-7708347.
Abstract:
Abstract This article focuses on the discussion of general conscription in Walter Benjamin's 1921 essay “Toward the Critique of Violence.” In the essay, Benjamin presents conscription or compulsory military service alongside his discussions of police violence and capital punishment, and as one manifestation of legal violence in which law-preserving and law-positing forms of violence coincide and mix. This article proposes that Benjamin's discussion of conscription should be read as a formal model for understanding how legal subjectification in the modern state works more generally, and how it circumscribes critique. This reading is offered through a series of snapshots of various veins and elements in Benjamin's essay, while also connecting this interpretation to the work of a number of contemporary scholars of colonialism, namely Talal Asad, David Scott, and Samera Esmeir, who all invoke conscription as a particularly powerful metaphor for modern law's tendency to colonize critique.
16
Elmuradov, Aziz. "Postcolonial/Decolonial Critique and the Theory of International Relations." MGIMO Review of International Relations 14, no. 3 (June 27, 2021): 23–38. http://dx.doi.org/10.24833/2071-8160-2021-3-78-23-38.
Abstract:
The article is devoted to the discussion of the role of postcolonial/decolonial critique and its contribution to the theory of international relations. Intersecting with multiple disciplines and area studies, the postcolonial/decolonial critique offers a broad view not only on the cultural heritage of colonialism/imperialism as such, but also on the more complex and multifaceted challenges facing international relations – the coloniality of power and geopolitics of knowledge – and conditions of their emergence. Postcolonial/decolonial approaches foster critical engagement with Eurocentric narratives in social sciences, countering teleological or linear representations of modernity. Despite its importance, postcolonial/decolonial thought penetrated the theory of international relations rather late. The two fields of intellectual quest have developed not only separately, but they have often diverged in their very epistemological constitution. Based on a review of an extensive literature, the author explores the links between the production of postcolonial knowledge and the theory of international relations. Thus, the author illuminates the problems of modern political science and international studies, on the one hand, and on the other hand, emphasizes the need to make the theory of IR accessible to a variety of new global perspectives. The formation of integrative approaches in the study of world politics should provide a new consolidation of both political science and international studies and a productive interaction of these areas of knowledge.
17
Ștefănescu, Bogdan. "The Postcommunist Supplement: The Revision of Postcolonial Theory from the East European Quarter." American, British and Canadian Studies 38, no. 1 (June 1, 2022): 139–62. http://dx.doi.org/10.2478/abcsj-2022-0008.
Abstract:
Abstract Postcolonial criticism appears today as the sole champion of the study of colonialism and its aftermath. However, viewed from post-Soviet Europe, it displays a number of flaws and lacunae: an amputated atlas of modern colonialism which ignores the experience of Eastern Europe under Soviet colonial occupation, a binarism that fails to explain the more complicated mechanisms of cultural colonization, and an in-built ideological bent that blinds it to the trans-ideological nature of colonialism whereby mutually incompatible ideologies have functioned as both the hegemonic and the counter-discourses of colonialism. While it has found the general framework of postcolonialism useful, postcommunist cultural studies has worked inside these theoretical interstices to supplement the orthodoxy of postcolonialism with equally sophisticated analytical tools that seem more adapted to deal with trans-colonialism in the global age. This article explains the added value of the cultural critique of (post)communist coloniality: how it has complemented the routine charts of colonialism during and after the Cold War by more accurately mapping the complex colonial relationships between all “Three Worlds”; how it by-passed the simple binary imagination of radical postcolonialism in order to address the political ambivalence and the ethical dilemmas of global (post)coloniality where there are no fixed hero/villain positions; and how it replaced Manichean anti-capitalist discourses with a more flexible and open perspective on the convoluted ideological rapports during the Cold-War and after the collapse of the Soviet empire.
18
Young, Joseph Rex. "Dreams and Dust." Extrapolation: Volume 63, Issue 2 63, no. 2 (July 1, 2022): 229–48. http://dx.doi.org/10.3828/extr.2022.14.
Abstract:
An emerging body of opinion cites the Daenerys subplot in George R. R. Martin’s A Song of Ice and Fire (1996-) as a white savior narrative. This article argues against this. Martin presents his emblematic medievalist Occident as equally barbaric as his Orient, disabling the Manichean colonialist allegory some scholars perceive in his work. Although Daenerys certainly thinks like a colonialist savior, such discourse makes most sense as Bakhtinian image of a language, exhibited by Martin in concert with depictions of the intractable problems her actions cause, to mount a polemic authorial critique of colonialist literature. Support for this reading can be found elsewhere in Martin’s work, in which he frequently critiques uncritical espousals of literary tropes, and in his careful moral variegation of the peoples Daenerys conquers.
19
Haro, José A. "Colonialism and Ressentiment." Philosophy in the Contemporary World 25, no. 1 (2019): 27–34. http://dx.doi.org/10.5840/pcw20192513.
Abstract:
In this paper I apply Friedrich Nietzsche’s critique of European morality to the Western colonial context. I specifically focus attention on his notions of ressentiment and slave morality, and how his critique implicates these as being exported and imposed upon the people Western powers colonized. However, the process of colonization reveals that the imposed morality is transformed into a distinct type of ressentiment that Nietzsche does not to consider. I call this type of ressentiment “colonial ressentiment” in distinction to Nietzsche’s slave morality. To provide the content to clearly distinguish colonial ressentiment from that of slave morality, I utilize Frantz Fanon’s description of the colonial drama to help illuminate their differences. To conclude the paper, I discuss some of the upshots of colonial ressentiment and their relation to present day struggles.
20
Haggard, Stephan, David Kang, and Chung-In Moon. "Japanese colonialism and Korean development: A critique." World Development 25, no. 6 (June 1997): 867–81. http://dx.doi.org/10.1016/s0305-750x(97)00012-0.
21
Alam, M. Shahid. "Colonialism and Industrialization: A Critique of Lewis." Review of Radical Political Economics 36, no. 2 (June 2004): 217–40. http://dx.doi.org/10.1177/0486613404264180.
22
Mukherji, Arpita. "Politics and Social Consciousness in Bankim Literature in the context of Lokrahasya: A Post-Colonial Reading of a ‘Colonial’ Text." Studies in Indian Politics 8, no. 1 (April 26, 2020): 85–97. http://dx.doi.org/10.1177/2321023020918066.
Abstract:
The very title of the article suggests a journey back in not only time but politico-socio-cultural situation as well. The ‘Text’ taken for consideration is a piece of colonial literature in terms of the period of its creation; the ideas within it, however, can be seen from a ‘postcolonial’ perspective, in a period which is again ‘post-colonial’. The author Bankimchandra Chattopadhyay continuously juxtaposes the ‘colonialist’ and the ‘colonized’ in a series of metaphors, comparing one with the other. In the context, at one level creates a critique of colonialism; at a deeper level he shows how the processes of colonialism have been appropriated by the ‘colonized’ through both acceptance of, and, resistance to colonialism. Subversion of the ‘superior’ by the ‘inferior’ is a recurrent theme. Finally, his project was cultural regeneration of a colonized society—his own—by imbibing the best elements of both the Orient and the Occident.
23
Nawaz, Arshad, Ahmad Ali, and Kalsoom Saddique. "Neo-Colonialist critique of Hamid's The Reluctant Fundamentalist and Kincaid's A Small Place: A Comparative Postcolonial Study." Global Social Sciences Review VI, no. II (June 30, 2021): 191–97. http://dx.doi.org/10.31703/gssr.2021(vi-ii).19.
Abstract:
With a specific focus on two different novels from different continents, the study analyzes the current American neocolonialist hegemonic behavior, which is causing developing countries to remain in a doldrum. The data is based upon the comparative analysis of selected textual paragraphs taken from Hamid's The Reluctant Fundamentalist and Kincaid's A Small Place. Both Mohsin Hamid and Jamaica Kincaid assert that due to the American neo-colonialist regime, indigenous cultures of so many countries of the African and Asian continent have suffered a lot. Theoretical insights for this research have been drawn from Kwame Nkrumah's concept of neo-colonialism. Nkrumah defined neocolonialism as the exploitation of former colonial subjects by European conquerors for political, economic, cultural, ideological, and military gain. The research concludes that although with the inception of the United Nations Organization the colonialism has formally come to an end still the American neo-colonial supremacy is disturbing the people of once colonized countries through various economic, political, and ideological maneuverings.
24
Kidder, Orion Ussner. "Fire in the jungle: Genocide and colonization in Russell and Pugh’s The Flintstones." Studies in Comics 11, no. 2 (November 1, 2020): 305–20. http://dx.doi.org/10.1386/stic_00032_1.
Abstract:
Mark Russell and Steve Pugh’s The Flintstones comic book (2016‐17) addresses US colonialism much more directly than most popular media but focalizes its story through a white, settler American. Thus, it represents an unwillingness and/or inability to think outside of that narrow perspective, i.e. while it is anti-colonial, it is not postcolonial. The book was published through a licensing agreement between Hanna-Barbara and DC Comics in which several Hanna-Barbera cartoons were combined with contrasting genres to create grim and/or mature stories. DC’s The Flintstones, in particular, takes on a collection of social issues, including religion as cynical manipulation, military-industrial propaganda, exploitation of foreign/immigrant labour and media depictions of the environmental crisis. However, it consistently undermines its own messages, often through visual jokes that end up confirming the ideas the book satirizes but also through sincere pronouncements that prevent the satirical critique from reaching a concrete conclusion. The overarching narrative of the series is about the lingering trauma of colonization. It equates the colonization of the land presently held by United States with that country’s war in Vietnam. This equation results from depicting the literal colonization of an Indigenous space and land but using imagery that reflects US media depictions of their war in Vietnam: colonialist soldiers in green fatigues use fire (i.e. napalm) to exterminate racist caricatures of Southeast Asian guerrilla fighters in order to clear a forest and expose the literal bedrock from which the Flinstone’s city will be built. Fred Flintstone, who represents a settler American, states quite directly that he ‘participated in a genocide’ as a soldier in that invasion, thus confirming an anti-colonialist critique. However, the book never takes on the perspective of the colonized peoples, who by then have been wiped out, which is why it stops short of a postcolonialist critique.
25
Odysseos, Louiza. "Prolegomena to Any Future Decolonial Ethics: Coloniality, Poetics and ‘Being Human as Praxis’." Millennium: Journal of International Studies 45, no. 3 (April 4, 2017): 447–72. http://dx.doi.org/10.1177/0305829817704503.
Abstract:
Decolonial thought has wrought a devastating critique on the Academy and wide-ranging fields within it. Decolonial critique entails undeniable and multiple ethico-political orientations arising from concrete struggles within the ‘unfinished project of decolonization’ (Maldonado-Torres), as well as recent articulations of decolonial ethics. This article argues that, as decolonial critique, and calls for decolonial ethics, begin to find their way into broader theoretical discussions in the social sciences and humanities, it may be more fruitful to insist on the question of decolonial ethics. It encourages retaining the disruptive potential of decolonial critique by resisting its immediate translations into available ethical registers and traditions that unwittingly reassert, and remain bound to, forms of ethical expression dependent on generalised narratives, which occlude their histories of violent and racialised exclusion and masterful figurations of ethical subjectivity. Outlining Sylvia Wynter’s excavation of prominent figurations of the human as ‘Man’, I argue that our conceptions of ethical subjects too rest on such figurations. The article, therefore, discusses three prolegomena to any future decolonial ethics: the decolonial critique and displacement of the figure of ‘Man’ as ethical subject within racialised coloniality; the development of a decolonising poetics, whose ethos of irreverence seeks forms of poetic revolt that draw on struggles to question systems of ethical thought and knowledge; finally, a discussion of the contours of a praxis of being hybridly human through the development of ‘education’ as an incessant and ‘unfinished’ project.
26
Pauwels, Matthias. "Staging Uncivility, Or, The Performative Politics of Radical Decolonial Iconoclasm." Krisis | Journal for Contemporary Philosophy 42, no. 1 (December 8, 2022): 61–76. http://dx.doi.org/10.21827/krisis.42.1.37173.
Abstract:
In this article I reflect on the deployment of crass vandalism in contemporary decolonial and anti-racist struggles, as exemplified by the recent activist campaign against Belgium’s colonialist patrimony. Through a consideration of two internal, “enlightened” critiques of such vandalist activism, I argue that an irresolvable, recurrent conflict between two fundamental performative politics, based on the performance of civility and barbarity respectively, plays itself out here. In recourse to arguments by Benjamin, Žižek, Jameson and Fanon, I offer a redemptive critique of the second type of politics and examine the “paradoxical efficacy” of “staging barbarity” for decolonial, anti-racist purposes.
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Bharj, Natasha, and Peter Hegarty. "A Postcolonial Feminist Critique of Harem Analogies in Psychological Science." Journal of Social and Political Psychology 3, no. 1 (August 21, 2015): 257–75. http://dx.doi.org/10.5964/jspp.v3i1.133.
Abstract:
Since the 1930s, psychologists have used the termharemas an analogy for social relations among animals. In doing so they draw upon gendered and racial stereotypes located in the history of colonialism. We present an experimental study on theharem analogyas a means of confronting and challenging colonial undercurrents in psychological science. We investigated whether the use of this colonialist image in studies of animal societies could subtly affect thinking about Middle Eastern Muslim people. Two-hundred and forty-nine participants read about animal societies; in the experimental condition these were described as “harems” and accompanied by the analogy of harems in Middle Eastern Muslim societies. In the two control conditions, animal societies were either described as “groups” or “harems”, with no mention of the analogy. In the experimental condition, participants falsely remembered descriptions of Muslim people of the Middle East as applying to animals. This finding replicates the “resistance is futile” effect (Blanchette & Dunbar, 2002; Perrott, Gentner, & Bodenhausen, 2005) by which false remembering of analogical statements as previously seen literal descriptions is taken as suggestive of analogical mapping between two disparate concepts. As such, the study contributes to debate between feminist and evolutionary psychology about the value-neutrality of psychology, and to postcolonial critique of the partiality of mainstream psychological accounts of the universality of nature and society.
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Peters, Michael A. "Education, Post-Structuralism and the Politics of Difference." Policy Futures in Education 3, no. 4 (December 2005): 436–45. http://dx.doi.org/10.2304/pfie.2005.3.4.436.
Abstract:
This article examines the ‘politics of difference’, a phrase now almost synonymous with postmodernism and the critique of the Enlightenment. The article provides a post-structuralist take on this critique arguing that a critique of Enlightenment values can lead to a deepening of democracy and using Foucault's notion of governmentality to elucidate the way political reason links the form of liberal government with the self-governing individual. It also examines emergent forms of post-coloniality with its emphasis on philosophies of difference and encounters with the Other and borrows the concept of the ‘multitude’ from Hardt and Negri, to talk about Derrida's ‘coming of world demoracy’.
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Mabasa, Xiletelo, and Priscilla Boshoff. "Liberatory violence or the gift: paths to decoloniality in Black Panther." Image & Text, no. 36 (June 21, 2022): 1–21. http://dx.doi.org/10.17159/2617-3255/2022/n36a7.
Abstract:
Black Panther's (Coogler 2018) popularity amongst its black audiences in part stems from its foregrounding of the persistent social injustices engendered by colonialism and slavery (what Aníbal Quijano (2000:533) terms 'coloniality') and black people's struggles to overcome them. As a representational tactic in approaching this theme, the Hollywood blockbuster draws on the imaginings of Afrofuturism, which variously endorses radical or more conciliatory approaches to decoloniality. This southern theoretical approach and the critique of coloniality offered by Afrofuturism frame our exploration of how the film positions the hero, T'Challa and the villain, Erik Killmonger, as embodiments of contrasting approaches to emancipation from colonialism's entrenched legacy. Using a structuralist approach that draws on the narrative models of Tsvetan Todorov, Vladimir Propp and Claude Levi-Strauss, we analyse the film's approach to decoloniality by examining the relationship between T'Challa and Killmonger as the protagonist and antagonist respectively. The analysis reveals the limitations of the film's construction of the hero's and villain's understandings of the path to liberation. Rather than offering a revolutionary remedy for the injustices of colonialism and its aftermath, the film embraces a liberal standpoint that remains palatable to the white establishment, both within Hollywood and the broader socio-political milieu.
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Combres, Laurent. "Critique and Discourses on Colonialism: Fanon vs. Mannoni." Recherches en psychanalyse 22, no. 2 (2016): 218. http://dx.doi.org/10.3917/rep1.022.0218.
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Glenn, Ian. "Captivity Novels as Critique of South African Colonialism." English in Africa 46, no. 2 (September 18, 2019): 67. http://dx.doi.org/10.4314/eia.v46i2.4.
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Giraldo, Isis. "Coloniality at work: Decolonial critique and the postfeminist regime." Feminist Theory 17, no. 2 (August 2016): 157–73. http://dx.doi.org/10.1177/1464700116652835.
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Figueroa Helland, Leonardo E., and Tim Lindgren. "What Goes Around Comes Around: From the Coloniality of Power to the Crisis of Civilization." Journal of World-Systems Research 22, no. 2 (August 16, 2016): 430–62. http://dx.doi.org/10.5195/jwsr.2016.631.
Abstract:
This article combines world-systems, decolonial, eco-feminist and post-human ecological approaches to deconstruct the planetary crisis of the hegemonic civilization. Underpinned by anthropocentric, androcentric, hetero-patriarchal, Euro/Western-centric, modern/colonial and capitalist systems of power, this civilization causes devastating socioecological effects. Globalized through (neo)colonialism/(neo)imperialism, it has subjugated the rural under the urban and the Global South under the North, becoming globally hegemonic. Through the coloniality of power hegemonic conceptions of progress, growth, development and modernity have been spread, procuring the loyalty of semi-peripheral and peripheral regimes into a civilizational obsession with endless accumulation based on the “mastery of nature.” Most “postcolonial” elites, especially across “emerging economies,” have not broken with this coloniality. They often reproduce govern-mentalities aimed at “catching-up” with, cloning, emulating, imitating or conforming to hegemonic models enacted in the North’s metropolitan cores. Overcoming this crisis requires not only a critique of neoliberal capitalist modernity, but a world-systemic transformation towards ecosufficient lifeways based on indigenous, eco-feminist, and post-human alternatives.
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Beckett, Greg. "The abolition of all privilege: Race, equality, and freedom in the work of Anténor Firmin." Critique of Anthropology 37, no. 2 (February 27, 2017): 160–78. http://dx.doi.org/10.1177/0308275x17694945.
Abstract:
Anthropology has done much to challenge the idea of the natural inferiority of races, but at times this challenge has ignored the problem of racism. This article explores an important but largely ignored foundational text about race and equality written by Anténor Firmin, a Haitian intellectual who in 1885 set out to critique the categories and concepts of nineteenth-century French anthropology. I show how Firmin’s critique of race thinking and the doctrine of racial inequality were rooted in a broader critique of colonialism, racism, and inherited privilege. Drawing on Firmin’s argument that the end of racism would facilitate the abolition of all privilege, I suggest ways in which the discipline of anthropology might build on his critique to develop a more powerful response to the reemergence of ideas of innate difference and inequality.
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Ceci Misoczky, Maria. "World visions in dispute in contemporary Latin America: development x harmonic life." Organization 18, no. 3 (May 2011): 345–63. http://dx.doi.org/10.1177/1350508411398730.
Abstract:
The aim of this article paper is to offer a Latin-American perspective on the field of post-colonial studies. Following the modernity/coloniality/de-coloniality approach it is possible to recognize how the complicity between modernity and rationality has worked to homogenize knowledge throughout this part of the world. Such an approach makes it possible to reflect on how this process towards homogeneity has been resisted, as seen in the current indigenous struggles against extractive development policies. These struggles show that the various critiques of development need to be articulated and renewed in order to account for processes such as these, incorporating multiple scales perspectives and knowledge produced from the epistemic colonial difference. The critique of managerialism also needs further developments to account for the new roles of management in contexts of open conflict. It is defended that the re-consideration of Marxist Theory of Dependency could enrich the way we understand global capitalism and that at least part of OS could be liberated from the hegemony of management, opening possibilities for multiple interdisciplinary and intercultural dialogues.
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Mignolo, Walter D. "Colonial and Postcolonial Discourse: Cultural Critique or Academic Colonialism?" Latin American Research Review 28, no. 3 (1993): 120–34. http://dx.doi.org/10.1017/s0023879100016988.
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Gordon, Rob. "Moritz Bonn, Southern Africa and the Critique of Colonialism." African Historical Review 45, no. 2 (November 2013): 1–30. http://dx.doi.org/10.1080/17532523.2013.857089.
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Locker-Biletzki, Amir. "Rethinking Settler Colonialism: A Marxist Critique of Gershon Shafir." Rethinking Marxism 30, no. 3 (July 3, 2018): 441–61. http://dx.doi.org/10.1080/08935696.2018.1525969.
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Smith, Patrick Brian. "Documenting Extractive and Indigenous Futurities." Afterimage 47, no. 4 (December 2020): 50–68. http://dx.doi.org/10.1525/aft.2020.47.4.50.
Abstract:
The aim of this article is to examine how different modes of moving image practice can expose and critique the impacts of extractive capitalism and settler colonialism on Indigenous communities in northern Canada. The article focuses on the work of two contemporary artist-filmmakers, Thirza Cuthand and Thomas Kneubühler. Their work has consistently engaged with the impacts of late capitalist violence and power within the context of settler-colonial Canada. The article argues that these filmmakers’ engagements and critiques of such formations of power are built around radically different framings and conceptualizations of futurity—as both a dominant logic within the exploitative rationale of extractive capitalist speculation and projection (Kneubühler), but also as a potential catalyst for Indigenous decolonization and self-determination (Cuthand).
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Bendix, Daniel. "Decolonizing development education policy: The case of Germany." International Journal of Development Education and Global Learning 10, no. 2 (December 4, 2018): 147–62. http://dx.doi.org/10.18546/ijdegl.10.2.04.
Abstract:
Germany has only recently started to discuss the possible contribution, on a conceptual basis, of post-colonial theory to development education. Drawing on key policy papers, this article explores how post-colonial and antiracist critiques of German development education have changed the field in the past decade. It first provides the history of development education in Germany and sketches the recent, decade-long debate on post-colonial perspectives in the field. The article then puts forward how development education policy deals with the topics of development, colonialism and demographics. While colonial legacies had been a topic for debate in earlier times, a decidedly post-colonial critique only entered the field about a decade ago and continues to serve as a point of tension.
41
Mendoza, Breny, and Daniela Paredes Grijalva. "The Epistemology of the South, Coloniality of Gender, and Latin American Feminism." Hypatia 37, no. 3 (2022): 510–22. http://dx.doi.org/10.1017/hyp.2022.26.
Abstract:
AbstractThis article provides a Latin American feminist critique of early decolonial theories focusing on the work of Aníbal Quijano and Enrique Dussel. Although decolonial theorists refer to Chicana feminist scholarship in their work, the work of Latin American feminists is ignored. However, the author argues that Chicana feminist theory cannot stand in for Latin American feminist theory because “lo latinoamericano” gets lost in translation. Latin American feminists must do their own theoretical work. Central to the critique of the use of gender in decolonial theory is an analysis of the social pacts among white capitalists and white working-class men that not only exclude white women but make citizenship and democracy impossible for men and women of color in the metropolis as well as in the colony. By revealing the nexus between gender, race, and democracy, not only is the coloniality of gender apparent, but also the coloniality of democracy.
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Kunnummal, Ashraf. "Islamic Liberation Theology and Decolonial Studies: The Case of Hindutva Extractivism." Religions 14, no. 9 (August 22, 2023): 1080. http://dx.doi.org/10.3390/rel14091080.
Abstract:
Decolonial studies define the coloniality of power as a complex assemblage of dominance and hegemony that emerged during the modern era or the era of colonialism, which stretches from the conquest of the Americas to the present. This article argues that, as part of the critical dialogue between decolonial studies and Islamic liberation theology, the latter should position itself in a decolonial political praxis around the preferential option for the poor that takes both a decolonial turn and a decolonial option seriously. There is a tendency to appropriate certain brands of decolonial studies to engage with forms of nationalism, such as Hindutva, to build a “decolonial option” in the global South by undermining the key insights of the “decolonial turn”. This article specifically engages with the claims of “decolonial Hindutva” to critique the nationalist appropriation in decolonial studies, thereby marking its divergence from decolonial Islamic liberation theology.
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SINHA ROY, MALLARIKA. "The Forgotten History of Our Times: Revisiting Utpal Dutt's Titu Mir in Contemporary India." Theatre Research International 48, no. 3 (October 2023): 264–83. http://dx.doi.org/10.1017/s0307883323000172.
Abstract:
This paper is an exploration of the most recent revival of Utpal Dutt's play Titu Mir in 2019 by the ensemble group Theatre Formation Paribartak in India. Islamic religious reformer Titu Mir led a peasant rebellion from 1827 to 1831 in the Barasat region of Bengal and the play focuses on a narrative of revolutionary resistance to colonialism. Titu Mir becomes an articulation of political theatre against the Hindu right-wing agenda of expunging Muslim national heroes from Indian history. This essay seeks Titu Mir's relevance as a site and theory of materializing historical contradictions, and as part of a ‘gestic’ feminist criticism of theatre. The essay attempts to understand how critique of patriarchal ideology is enmeshed in critique of colonialism in Titu Mir, especially in those moments where the play addresses complexities of political violence, interracial romance, martyrdom, alienation in the colony and deep-rooted misogyny in the project of colonialism.
44
Rodrigeuz-Ulloa, Olga. "Debris and Poetry: A Critique of Violence and Race in the Peruvian Eighties." Latin American Literary Review 47, no. 94 (June 16, 2020): 9–18. http://dx.doi.org/10.26824/lalr.158.
Abstract:
By turning the figure of the colonial chronicler Felipe Guamán Poma de Ayala into an indigenous migrant during the tumultuous nineteen eighties in the poem “His Body Was an Island of Debris” (1987), Domingo de Ramos critiqued the transhistorical nature of colonialism, as it manifests through the displacement and killing of thousands of indigenous peoples. I interpret de Ramos’ work as an opportunity to center ideas about race, an analytic overlooked in the literary criticism of the time. His portrayal of migration mobilizes a poetic critique of the main discourses of Peruvian literary studies that conveniently left racial hierarchies unchallenged, even while being invested in the new political potential of migrants. This specular relationship that de Ramos creates between himself and Guamán Poma allows him to ponder about his own positionality in the literary field of the eighties, which was uncritically participating in the migrant trend almost exclusively through De Ramos’ personae.
45
Cumpsty, Rebekah. "Speculative Aetiology in Namwali Serpell’s The Old Drift: Towards a Decolonial Critique of History and Human." Gothic Studies 24, no. 3 (November 2022): 246–60. http://dx.doi.org/10.3366/gothic.2022.0140.
Abstract:
Namwali Serpell’s The Old Drift (2019) yokes together human, technological and ecological shifts in a sinister speculative register. While it seemingly corresponds to the posthuman Gothic, this framing is insufficient to describe gothic presentations of the postcolony where people are treated as inhuman surplus. Posthumanist approaches risk reinscribing the dehumanizing discourses that sustain coloniality as a social and environmental organization. The novel presents a two-fold decolonial critique. First, it irreverently rehearses Eurocentric Zambian history and the gothic tropes that enlivened it, only to decentre this account for a decolonial aetiology voiced by a mosquito hive mind. Second, given that history is a story of how the ‘human’ came to be, the figures of biological excess unsettle the colonial category ‘human.’ These interwoven strands of decolonial critique unseat colonial evolutionary teleology in favour of a plural, multispecies aetiology, best read through a decolonial ecoGothic lens that exposes coloniality as both an ecological and social project.
46
Renker, Tess. "Whiteness, Coloniality and Distributive Justice in Claudia Llosa’s La teta asustada (2009)." Hispanic Review 92, no. 2 (March 2024): 201–21. http://dx.doi.org/10.1353/hir.2024.a929137.
Abstract:
Abstract: First released in 2009, Peruvian filmmaker Claudia Llosa’s La teta asustada has received “mixed” critical attention. While some accuse Llosa of exotifying Indigenous peoples and traditions, others suggest that the film succeeds in representing the traumatic memory of victims of Peru’s Internal Armed Conflict (~1980–2000). Without necessarily disputing either interpretation, this article explores the filmmaker’s apparent grappling with questions of coloniality, whiteness, and complicity, particularly among Lima’s white elite. Analyzing the tense relationship between the film’s Indigenous protagonist and her white employer, the essay proposes that La teta asustada offers an important critique of Lima’s persistent coloniality, particularly as it relates to limeño responses to rural-to-urban migration and the nation’s recent civil war. Moreover, it suggests that Llosa’s critique of “White Lima” represents an exploration of her own privilege and complicity, as well as a possible reckoning with the problematic Conflict-era musings of her uncle, Mario Vargas Llosa
47
Ajari, Norman. "The Black Must Become Dangerous: Stanislas Adotevi's Critique of Negritude and the Philosophy of Pan-African Revolution." L'Esprit Créateur 64, no. 1 (March 2024): 11–24. http://dx.doi.org/10.1353/esp.2024.a929201.
Abstract:
Abstract: Born in 1934, the Beninese philosopher and politician Stanislas Spero Adotevi passed away on February 7, 2024. He remains famous for his radical critique of Léopold Senghor's thought and political practice, but his ideas are often caricatured. This article offers the first academic assessment of Adotevi's analysis of Negritude. Far from another philosophical deconstruction of ethnophilosophy, he elaborates a genuine critique of state power, neo-colonialism, and imperialism in the African postcolony. Although inspired by Marxism, Adotevi's critical theory must be understood as a pan-Africanist reinvention of Black Power activism and philosophy.
48
Posti, Piia K. "Concurrences in Contemporary Travel Writing: Postcolonial Critique and Colonial Sentiments in Sven Lindqvist’s Exterminate all the Brutes and Terra Nullius." Culture Unbound 6, no. 7 (December 15, 2014): 1319–45. http://dx.doi.org/10.3384/cu.2000.1525.1461319.
Abstract:
Recent research highlights contemporary travel writing’s complicity in global politics, and the genre is claimed to reproduce the discourses that constitute our understanding of the world. It has also been argued that the genre holds a possibility to help us gain further knowledge about contemporary global politics, as it may work as an arena where global politics is commented on, intervened with and re-shaped. With this double view, current research exemplifies how scholars today grapple with the challenge of accounting for simultaneous and sometimes conflicting histories and conditions that are altered and affected by colonial contacts, practices and ideologies, and by recent globalisation. This article explores this double characteristic of the travelogue through the concept of concurrence, and discusses how this concept is useful as a tool for a new understanding of the genre. How can this concept be employed in an analysis of travel writing that is deeply engaged in a critique of colonialism and its legacy in today’s globalism but is simultaneously enmeshed in and complicit with the legacy that is critiques? “Concurrence” is introduced as a concept for such analysis since it contains both the notion of simultaneity and competition. It is suggested that “concurrence” provides a conceptual framework that allows us to account for controversies, intersections and inequities without reinscribing them into a reconciled and universalizing perspective. In exploring the concept of concurrence, this article provides an initial analysis of two contemporary Swedish travel narratives by Sven Lindqvist. The analysis is focused on the genre’s tension between fact and fiction, its discursive entanglement in colonialism, and the problem and possibility of writing postcolonial critique by use of this genre.
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Robinson, Tracy. "Mass Weddings in Jamaica and the Production of Academic Folk Knowledge." Small Axe: A Caribbean Journal of Criticism 24, no. 3 (November 1, 2020): 65–80. http://dx.doi.org/10.1215/07990537-8749782.
Abstract:
In Jamaica in the 1940s and 1950s, prominent women and women’s organizations led a notorious campaign to promote mass weddings. The campaign targeted working-class black Jamaicans living together in long-term heterosexual relationships and was aimed at improving the status of women and children and readying working-class Jamaicans for citizenship. This essay explores mass weddings as a form of women’s activism in the mid-twentieth century, and it reflects on M. G. Smith’s trenchant critique of mass weddings in his introduction to Edith Clarke’s iconic study My Mother Who Fathered Me. Smith identifies a governor’s wife as the instigator of the campaign, not the black Jamaican middle-class nationalist feminists who were responsible, yet his account has ascended to a form of academic folk knowledge that is oft repeated and rarely probed. As a valued resource for understanding late colonialism in the Caribbean, it has caricatured Caribbean feminist interventions in nationalist projects, and it contributes to the feminization of an enduring Caribbean “coloniality.”
50
Banivanua-Mar, Tracey. "Cannibalism and Colonialism: Charting Colonies and Frontiers in Nineteenth-Century Fiji." Comparative Studies in Society and History 52, no. 2 (April 2010): 255–81. http://dx.doi.org/10.1017/s0010417510000046.
Abstract:
In my family, stories of our Fijian ancestors' cannibalism have been irreverently recycled in tale-telling moments laced with both solemnity and the absurd. I never seriously questioned the reality of the stories, accepting instead their mythical quality and their underlying social allegory. With almost a wink and a nudge these tales of past cannibalism come to life as fables that nearly always taper off into the redemption of being civilized. As I explore in this article, for us as for many who engage cannibal stories, cannibalism refers to more than the cultural practice of anthropophagy. In the wake of William Arens' provocative critique of this meta-myth, it has become more difficult in recent years to uncritically accept and repeat claims of other peoples' cannibalism. Studies by a generation of scholars of history and culture have ensured that the study of cannibalism now is as likely to interrogate those that view and seek it, as it is to examine those reputed to practice it. Anthropologies of tourism and cultural critiques too have cemented its conceptualization as an enduring discourse of savagery.