Journal articles: 'Post-Colonial Studies'

1

Nwatu, Felix. "“Colonial” Christianity in Post-Colonial Africa?" Ecumenical Review 46, no. 3 (July 1994): 352–60. http://dx.doi.org/10.1111/j.1758-6623.1994.tb03434.x.

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Sibeud, Emmanuelle. "Post-Colonial et Colonial Studies: enjeux et débats." Revue d’histoire moderne et contemporaine 51-4bis, no. 5 (2004): 87. http://dx.doi.org/10.3917/rhmc.515.0087.

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Bose, Brinda, Bill Ashcroft, Gareth Griffiths, and Helen Tiffin. "The Post-Colonial Studies Reader." World Literature Today 70, no. 2 (1996): 483. http://dx.doi.org/10.2307/40152289.

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Wright, J. "Colonial and Early Post-Colonial Libya." Libyan Studies 20 (January 1989): 221–34. http://dx.doi.org/10.1017/s0263718900006725.

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Libya at the beginning of this century had little to offer the would-be imperialist and coloniser. The true value of Turkey's last remaining African possessions was not — despite the insistence of the Italian nationalist lobby — as a settler-colony or as a gateway to the largely illusory wealth of central Africa, but as a strategic base on the central Mediterranean. The general poverty of Ottoman Tripolitania and Cyrenaica was reflected indeed in the poverty of the literature in any language on contemporary Libya.But growing Italian interest in these territories, by 1900 almost the last parts of Africa unclaimed by any European power, generated a series of books and articles by an imperialist-nationalist lobby eager to prove the case that Italy's political, strategic, economic and social wellbeing depended on the immediate possession of Turkish North Africa. Such writings naturally generated a rather less voluminous counter-flow of material, mainly from socialist sources, putting the opposite and (as events were to prove) essentially more realistic case.The outbreak of the Italo-Turkish war in September 1911 and the subsequent Italian occupation of bridgeheads at Tripoli, Horns, Benghazi, Derna and Tobruk first brought Libya to the notice of the international press. The British correspondents who reported one or other side of the conflict subsequently produced a number of surprisingly partisan books about the war and their own adventures in it, but had very much less to say about the little-understood country and its people. With the sudden end of the war in 1912 and the outbreak of more serious fighting in the Balkans, interest in Libya quickly waned. For the next 30 years nearly all the relevant literature was to be provided by Italians, in Italian and written from a purely Italian point of view — some of it later to be destroyed in the antifascist and anti-imperialist reaction from 1943 onwards.

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Brown, C. Mackenzie. "Colonial and Post-Colonial Elaborations of Avataric Evolutionism." Zygon® 42, no. 3 (August 20, 2007): 715–48. http://dx.doi.org/10.1111/j.1467-9744.2007.00862.x.

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RAMSAY, RAYLENE. "DEVELOPMENTS IN POST-COLONIAL FRENCH STUDIES." Journal of the Australasian Universities Language and Literature Association 100, no. 1 (November 2003): 147–62. http://dx.doi.org/10.1179/aulla.2003.100.1.015.

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Vergès, Françoise. "Les transformations des « post-colonial studies »." Hermès 51, no. 2 (2008): 41. http://dx.doi.org/10.4267/2042/24172.

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Cousins, Mark. "Post-colonial London." Critical Quarterly 41, no. 3 (October 1999): 36. http://dx.doi.org/10.1111/1467-8705.00247.

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Boyarin, Jonathan, Eitan Bar-Yosef, and Miriam Sivan. "(Post)colonial Jews." Wasafiri 24, no. 1 (March 2009): 69–72. http://dx.doi.org/10.1080/02690050802589263.

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Connell, Liam. "Post-colonial Interdisciplinarity." Critical Survey 16, no. 2 (January 1, 2004): 1–6. http://dx.doi.org/10.3167/001115704782351708.

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Gafarova, Julia. "Post-Colonial Approach in Media Studies and User Studies." Zhurnal Sotsiologii i Sotsialnoy Antropologii (The Journal of Sociology and Social Anthropology) 22, no. 2 (2019): 210–29. http://dx.doi.org/10.31119/jssa.2019.22.2.8.

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Majumdar, Margaret A. "Les «post-colonial studies» dans l'aire anglophone." Raison présente 175, no. 1 (2010): 7–17. http://dx.doi.org/10.3406/raipr.2010.4242.

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Deckard, Sharae, Joel Kuortti, and Jopi Nyman. "Reconstructing Hybridity: Post-Colonial Studies in Transition." Modern Language Review 103, no. 3 (July 1, 2008): 815. http://dx.doi.org/10.2307/20467921.

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Nattier, J. "Buddhist Studies in the Post-Colonial Age." Journal of the American Academy of Religion 65, no. 2 (January 1, 1997): 469–85. http://dx.doi.org/10.1093/jaarel/65.2.469.

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Maan, Ajit. "Post-Colonial practices and narrative nomads." Sikh Formations 1, no. 2 (December 2005): 217–27. http://dx.doi.org/10.1080/17448720500412728.

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Jowsey, Tanisha. "Post-Colonial Welcome?" Asia Pacific Journal of Anthropology 23, no. 1 (January 1, 2022): 138–39. http://dx.doi.org/10.1080/14442213.2022.2034693.

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Maes‐Jelinek, Hena. "Another future for post‐colonial studies?: Wilson Harris’ post‐colonial philosophy and the ‘savage mind‘." Wasafiri 12, no. 24 (September 1996): 3–8. http://dx.doi.org/10.1080/02690059608589495.

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18

BENNINGTON, ALICE. "(RE)WRITING EMPIRE? THE RECEPTION OF POST-COLONIAL STUDIES IN FRANCE." Historical Journal 59, no. 4 (July 25, 2016): 1157–86. http://dx.doi.org/10.1017/s0018246x16000054.

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ABSTRACTThis article explores the fierce resistance and controversy that have marked the reception of post-colonial studies in France. In contrast to the anglophone academy, where post-colonialism emerged and was gradually institutionalized throughout the 1980s and 1990s, in France these approaches did not make a mark until much later. The context of social and political crisis over France's post-colonial populations, in which the debate surrounding post-colonial studies emerged, is fundamental to understanding the high stakes and thus the vehemence and polemical nature of their reception. Institutional factors and the particularities of the French intellectual climate, France's strong Republican ideology, and its problematic relationship with its own colonial history, are all explored as reasons for this troubled relationship. The anglocentrism of post-colonial studies is also considered, as are the mutually beneficial outcomes of a dialogue between post-colonial studies and the French debates and context. I outline a specifically ‘French’ post-colonialism that has emerged from these debates, and suggest that whilst positive moves have been made towards a truly inclusive post-colonial studies that would take account of numerous languages, former empires, and former colonies, there remains work to be done in this direction.

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Shcherbak, Nina F. "Post-Colonial “Writing Back”." Polylinguality and Transcultural Practices 17, no. 3 (December 15, 2020): 334–42. http://dx.doi.org/10.22363/2618-897x-2020-17-3-334-342.

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The main aim of this article is to outline the state of the art of contemporary post-colonial literature related to the names of Vidiadhar Surajprasad Naipaul, Theodore Wilson Harris, Amos Tutuola, Grace Nichols, Amryl Johnson, Fred D’Aguiar, Maryse Conde. The theory of post-colonial studies put forward by Franz Fanon is considered to account for the creation of a new type of a post-colonial writer who maintains his own identity and is not related to any stereotypes, being in a way a Gorgon face that freezes anyone who wants to apply European or North Atlantic views on it. This sort of literature largely breaks the rules of the English language in the case of Anglophone literary sources that are considered in this research. A tendency is to develop a new kind of narrative regarding historical novel as well as classical post-colonial literature in the face of S. Rushdie or Garcia Marquez.

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Cheyfitz, Eric. "The (Post)Colonial Predicament of Native American Studies." Interventions 4, no. 3 (January 2002): 405–27. http://dx.doi.org/10.1080/1369801022000013824.

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21

Williams, Patrick. "‘No direction home?’ ‐ Futures for post‐colonial studies." Wasafiri 11, no. 23 (March 1996): 3–6. http://dx.doi.org/10.1080/02690059608589473.

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McDermott, Rachel Fell. "The Pūjās in Historical and Political Controversy: Colonial and Post-Colonial Goddesses." Religions of South Asia 2, no. 2 (January 19, 2010): 135–59. http://dx.doi.org/10.1558/rosa.v2i2.135.

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Mahmud, Tayyab. "Colonial migrations and post‐colonial identities in South Asia." South Asia: Journal of South Asian Studies 23, no. 1 (June 2000): 87–108. http://dx.doi.org/10.1080/00856400008723389.

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Miles, William F. S. "Francophonie in post‐colonial Vanuatu∗." Journal of Pacific History 29, no. 1 (June 1994): 49–65. http://dx.doi.org/10.1080/00223349408572758.

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Hungwe, Kedmon. "Film in Post-Colonial Zimbabwe." Journal of Popular Film and Television 19, no. 4 (January 1992): 165–71. http://dx.doi.org/10.1080/01956051.1992.10662036.

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Njung, George N. "Amputated Men, Colonial Bureaucracy, and Masculinity in Post–World War I Colonial Nigeria." Journal of Social History 53, no. 3 (2020): 620–43. http://dx.doi.org/10.1093/jsh/shz123.

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Abstract Since the 1980s, several aspects of masculinity in relation to the First World War, including the image of the citizen-soldier, have been well studied. Other aspects, however, such as the experience of combat and its impact on peacetime masculinities lag well behind. Though wartime and postwar experiences in Africa provide a repertoire for gender and masculinity research, the continent has been neglected in this realm of studies. British colonial Nigeria contributed tens of thousands of combat men to the war with thousands becoming disabled and facing challenges to their masculine identities, yet there is no serious research on this topic for Nigeria. This paper contributes to this long-neglected aspect of African history. Known in colonial archival documents only as “amputated men,” war-disabled Nigerian men struggled to navigate colonial bureaucracy in order to obtain artificial limbs and redeem what they considered their lost manhood. Employing data collected from the Nigerian and British archives, the article’s objectives are twofold: it analyzes the diminishment of the masculine identities of war-disabled men in Nigeria following the First World War, and it explains how such diminishment was accentuated by an inefficiently structured British colonial bureaucracy, paired with British colonial racism. The article contributes to scholarship on WWI, disability studies, gender studies, and colonial studies, through examination of the protracted legacies of the global conflict on the African continent.

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Rashkovsky, Eugene B. "“POST-COLONIAL DISCOURSE”. THE GLOBAL CONTEXTS." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 9 (2021): 176–89. http://dx.doi.org/10.28995/2686-7249-2021-9-176-189.

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This article presents some theoretical as well as historiographical reflections concerning new Russian monograph “Africa: Post-Colonial Discourse” (Moscow, 2020). The aim of this study is to comprehend some problems of the basic contemporary macro-historical studies, as following: expanding the competence of the present-day source-based global studies; more comprehensive understanding of macro-historical phenomenon of slavery and – wider – of compulsive labor as one of the most tragic and unjust universals of global history; and perceiving of the imprescriptible role of inter-cultural as well as inter-civilizational codevelopment in possible humanization of global reality. Post-colonial discourse hardly seems to be an exact solution of all the controversial problems of the XV–XXI centuries’, so deep and so painful. Nevertheless, it poses some basic questions of the History as such including questions of compulsion and violence in history as well as the question of hope for freedom and dignity as an ultima ratio of all the human cultural experience.

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Allard, Laurence. "Qui a peur des Post Colonial Studies en France ?" Multitudes 19, no. 5 (2004): 201. http://dx.doi.org/10.3917/mult.019.0201.

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Fouchard, Laurent. "«Post-colonial studies» et historiographie de l'Afrique du Sud." Raison présente 175, no. 1 (2010): 69–77. http://dx.doi.org/10.3406/raipr.2010.4247.

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Shome, Raka. "POST-COLONIAL REFLECTIONS ON THE ‘INTERNATIONALIZATION’ OF CULTURAL STUDIES." Cultural Studies 23, no. 5-6 (September 2009): 694–719. http://dx.doi.org/10.1080/09502380903132322.

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Bierwert, Crisca. "Post-Colonial Studies of Native America. A Review Essay." Comparative Studies in Society and History 46, no. 4 (October 2004): 845–53. http://dx.doi.org/10.1017/s0010417504000386.

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Twenty years ago a work entitled The Nations Within examined the political structures that keep Native polities embedded within the United States, and the legal armature that sovereignty principles might provide for future activism (Deloria and Lytle 1984). The Native nations are still “within,” in the political sense, but they are “out” in public discourses; activism has given sovereignty claims more standing that all but dreamers would have imagined in 1984. During the same period, however, federal Indian policies have alternatively buttressed and undercut the power of tribal leadership, just as they have on other continents where imperial powers have cultivated “Native authorities.” Such destabilizing shifts impel scholars of Native political, economic, and cultural histories to examine less visible violence and inequalities that underlie political institutions, particularly those that remain as evident constructions of power change.

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Wertheim, W. F. "Colonial and post-colonial cities as arenas of conflict." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 143, no. 4 (1987): 539–44. http://dx.doi.org/10.1163/22134379-90003319.

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Volna, Ludmila. "R. K. Narayan's (Post-)Colonial Perspective:." University of Bucharest Review Literary and Cultural Studies Series 13, no. 2 (October 20, 2023): 5–14. http://dx.doi.org/10.31178/ubr.13.2.1.

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R. K. Narayan (1906-2001) is considered one of the founding fathers of Indian writing in English, along with Raja Rao, Mulk Raj Anand and G.V. Desani, and is best known for creating the imaginary town of Malgudi. Another important feature of his fiction is what both critics and readers call a gentle or light-hearted humour. Humour has often been used to both subvert and survive various forms of political oppression (see Ştefănescu, Tripathi and Chettri). In Narayan, Malgudi, the centre of the action, is both a colonial and a post-colonial town, created and recreated over years and even decades. Since Malgudi can be considered a metonymy of India (see Mukherjee), Narayan’s use of humour as a subversive device, together with his skilful examination of the cultural and colonial context, can be perceived as a poignant criticism of the British colonial system and what it entailed, specifically the suppression of what constitutes ‘Indianness’, the Indian way of life and cultural values. On the other hand, the light-hearted and subversive irony allows Narayan to offer a more profound insight into the human nature as such, while juxtaposing a colonial and post-colonial context.

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Castañeda, Quetzil. "Post/Colonial Toponymy: Writing Forward 'in Reverse'." Journal of Latin American Cultural Studies 11, no. 2 (August 2002): 119–34. http://dx.doi.org/10.1080/1356932022000004166.

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Gardner, Andrew. "Post-Colonial Rome, and Beyond." REVISTA DE HISTORIOGRAFÍA (RevHisto), no. 36 (December 14, 2021): 309–20. http://dx.doi.org/10.20318/revhisto.2021.6561.

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Roman archaeology is one of the major subfields of archaeology in which post-colonial theory has flourished, and not just in relation to the role of the past in the present, but also as a means to approach the interpretation of the Roman world itself. The region of North Africa was a major focal point for some of the earliest post-colonial studies on the Roman Empire, and has remained an arena of investigation for scholars influenced by the Anglophone debate on post-colonial theory, which emerged in the 1980s and flourished in the 1990s, often with a focus on Roman Britain. Religion is both a key source of evidence and an obviously important theme in understanding cultural change, interaction and power, and thus it has likewise been of interest to scholars from within and beyond the region. Here, I give an overview of the work of some of the influential Roman archaeologists working within the post-colonial tradition. I also consider the complex intersections of ancient and modern, and of Britain and North Africa, found in this body of work, and evaluate the impact this tradition of thought continues to have on Roman archaeology going forwards.

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Magedera, Ian H. "France-India-Britain, (post)colonial triangles: Mauritius/India and Canada/India, (post)colonial tangents." International Journal of Francophone Studies 5, no. 2 (July 2002): 64–73. http://dx.doi.org/10.1386/ijfs.5.2.64.

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Riney, Timothy J. "Pre-colonial Systems of Writing and Post-colonial Languages of Publication." Journal of Multilingual and Multicultural Development 19, no. 1 (January 1998): 64–83. http://dx.doi.org/10.1080/01434639808666343.

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Baring, Rito. "Experiencing Religion: Post-Colonial Views for Religious Education." Religions 13, no. 1 (December 24, 2021): 14. http://dx.doi.org/10.3390/rel13010014.

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Framed within religious historicism, the present study reviews, through historical and empirical insights, the lessons that Philippine RE can learn from the liberating function of religion and liberated religious undercurrents parallel to institutional religion in the Philippines. The liberating function of religion is often overlooked in post-colonial discourses while religious undercurrent views seem neglected due to pre-occupations with untangling power imbalances submerged in the voices of institutional religion in post-colonial analysis. Hence, in this presentation, I give particular attention to the liberating role of contemporary religion in contrast to the post-colonial thrust to rid institutional religion of power and control and secondly, the liberated religious views of young Filipino audiences from empirical findings I found from my previous studies. For religious undercurrents, I limit myself to current unorthodox religious interpretations of young Filipino audiences departing from conventional assumptions of religion and culture. My analysis of liberating religion and liberated religious views from empirical findings show epistemological shifts from the Christian interpretation in a post-colonial context. These shifts point to de-institutionalized but theocentric religious ideas inspired by moral and communal considerations, which form the basis of RE content.

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Cobley, Alan G., and Hildi Hendrickson. "Clothing and Difference: Embodied Identities in Colonial and Post-Colonial Africa." International Journal of African Historical Studies 32, no. 1 (1999): 242. http://dx.doi.org/10.2307/220876.

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Crăciun, Dana. "A Portrait of the Writer as a Translator: Salman Rushdie and the Challenges of Post-colonial Translation." American, British and Canadian Studies 32, no. 1 (June 1, 2019): 83–106. http://dx.doi.org/10.2478/abcsj-2019-0007.

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Abstract In a context where post-colonial translation has emerged as a strong interface between post-colonial studies and translation studies, the present paper examines the case of Salman Rushdie as a post-colonial translator. Drawing on concepts and ideas put forth by the two above-mentioned paradigms, the paper will argue that the strategies used by Rushdie in his attempts to write about the importance of redressing the balance of power and of resisting Orientalising practices are similar to those used by translators of post-colonial literature. The writing of post-colonial literature becomes an act of (re)translation, while translating post-colonial literature should aim at resisting domestication and at creating a target text that remains ‘foreign’ enough for the reader. While there is no doubt that through its post-colonial and global concerns Rushdie’s entire work fits this frame, the analysis will focus only on two works, Midnight’s Children and Two Years, Eight Months and Twenty-Eight Nights, since they seem to bracket Rushdie’s efforts in this respect.

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Tárnok, Attila. "Postcolonial Studies." Pázmány Papers – Journal of Languages and Cultures 1, no. 1 (June 13, 2024): 257–69. http://dx.doi.org/10.69706/pp.2023.1.1.15.

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Postcolonial theory over the years has become an inflated term. The field of study that initially dealt with literatures originating in regions with a colonial past gradually grew to encompass broad social, political or cultural aspects arising in diverse societies with no colonial history. In my article I am concentrating on the original use of the term and going to argue that the research area has turned from being a TOPIC of investigation to a general METHOD. What led to this transformation was the commodification of a post/colonial heritage: during the 1990s the exotic became a marketable cultural product. As primary texts appeared to be profitable ventures on the international publishing scene, postcolonial theory has flourished with key figures occupying cushioned academic positions and creating a body of secondary literature detached from the original mandate of postcolonialism in the original sense of the term.

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Supartono, Alexander, and Alexandra Moschovi. "Contesting colonial (hi)stories: (Post)colonial imaginings of Southeast Asia." Journal of Southeast Asian Studies 51, no. 3 (September 2020): 343–71. http://dx.doi.org/10.1017/s0022463420000508.

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This article seeks to explore the impact of digital technologies upon the material, conceptual and ideological premises of the colonial archive in the digital era. This analysis is pursued though a discussion of creative work produced during an international, multidisciplinary artist workshop in Yogyakarta, Indonesia, that used digital material from colonial photographic archives in the Netherlands to critically investigate the ways national, transnational and personal (hi)stories in the former colonies in Southeast Asia have been informed and shaped by their colonial past. The analysis focuses on how the artists’ use of digital media contests and reconfigures the use, truth value and power of the colonial archive as an entity and institution. Case studies include: Thai photographer Dow Wasiksiri, who questions the archive's mnemonic function by substituting early twentieth-century handcrafted association techniques with digital manipulation; Malaysian artist Yee I-Lann, who compresses onto the same picture plane different historical moments and colonial narratives; and Indonesian photographer Agan Harahap, who recomposes archival photographs into unlikely juxtapositions disseminated through social media. By repurposing colonial archival material and circulating their work online such a re-imag(in)ing of Southeast Asia not only challenges the notions of originality, authenticity, ownership and control associated with such archives, but also reclaims colonial-era (hi)stories, making them part of a democratic, expanding, postcolonial archive.

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Gruber, Judith. "Intercultural Theology as a (Post)colonial Project?" Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 105–11. http://dx.doi.org/10.1558/isit.32713.

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In this article, then, I explore the relation between IT and postcolonial studies—the questions I aim to answer are these: How can the postcolonial paradigm shift be adequately implemented into IT, and what does its reception entail for the theological status of IT?

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Evans, Steven, and Christopher Green. "Language in post-colonial Hong Kong." English World-Wide 22, no. 2 (December 31, 2001): 247–68. http://dx.doi.org/10.1075/eww.22.2.04eva.

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This article reports the findings of an investigation into the roles of English and Chinese in the workplace in post-1997 Hong Kong. The findings are derived from a questionnaire survey of 1 475 professionals, focus-group interviews and case studies. The study found that English continues to function as the unmarked language of internal and external written communication in both the public and private sectors. Chinese professionals who work for foreign-owned organisations in Hong Kong apparently make greater use of English in written communication than their counterparts in Hong Kong-owned companies, while professionals who work for large Hong Kong concerns read or write in English slightly more than those who work for small local companies. Cantonese is the unmarked language of intra-ethnic spoken communication, particularly in informal situations, while English is generally restricted to situations where expatriates are present.

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Van Oyen, Astrid. "Towards a post-colonial artefact analysis." Archaeological Dialogues 20, no. 1 (June 2013): 81–107. http://dx.doi.org/10.1017/s1380203813000123.

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AbstractThis paper argues that material culture should be brought even more to the forefront in post-colonial archaeology. At present, post-colonial analyses start from a baseline of pinned-down, delineated things as processed through artefact analysis, to proceed to interpretations of how these things were used in fluid, multidirectional, ambivalent social and cultural interactions. But what if thingsthemselvescan be fluid rather than bounded? Can we look into the various ways in which things were defined in the past, and the various relations they enabled? Such a change of perspective can also help redress the imbalance within post-colonial studies between, on the one hand, consumption as the field in which meaning is negotiated and, on the other hand, production as offering merely a template for the inscription of that meaning. A case study of so-called pre-sigillata production in southern Gaul articulates the benefit to be gained from considering these issues.

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Łukaszyk, Ewa. "The Brazilian case: towards a paradigm of post-colonial studies." Politeja 12, no. 38 (2015): 181–94. http://dx.doi.org/10.12797/politeja.12.2015.38.13.

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Westwood, R. I., and Gavin Jack. "Manifesto for a post‐colonial international business and management studies." Critical perspectives on international business 3, no. 3 (August 7, 2007): 246–65. http://dx.doi.org/10.1108/17422040710775021.

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Rempel, Ruth. "Janzen, Miller, & Yoder, Mennonites and Post-Colonial African Studies." Journal of Plain Anabaptist Communities 3, no. 1 (November 29, 2022): 116–19. http://dx.doi.org/10.18061/jpac.v3i1.9133.

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Luk, Yun Tong. "Post-Colonialism and Contemporary Hong Kong Theatre: Two Case Studies." New Theatre Quarterly 14, no. 56 (November 1998): 366–72. http://dx.doi.org/10.1017/s0266464x00012446.

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The case of Hong Kong – acquired by the British under treaty, and restored to Chinese sovereignty in what some perceived as merely a shift from colonial to neo-colonial rule – always seemed a special case in the debate over post-colonialism. In NTQ53 (February 1998) Frank Bren looked primarily from an artistic and administrative viewpoint at the connections between film and theatre in the former colony: in the article which follows, Yun Tong Luk explores the social and cultural significance of two influential local productions, staged almost a decade apart – one, We're Hong Kong, shortly after the Sino-British Joint Declaration of 1984, the other; Tales of the Walled City, coinciding with the moment of Hong Kong's reversion to Chinese rule. He points out the uniqueness of post-colonial experience in the territory, and examines the ambivalent attitudes of the Hong Kong people before and after the change of sovereignty.

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Subotic, Milan. "Postcolonial studies and post-Soviet societies: The possibilities and the limitations of their intersection." Filozofija i drustvo 26, no. 2 (2015): 458–80. http://dx.doi.org/10.2298/fid1502458s.

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Starting with a short review of the postcolonial studies? origins, this paper considers the question of their application in the study of history and contemporary state of the post-Soviet societies. Aspirations of the leading theorists of postcolonial studies not to restrict their field of research on the relation of imperial metropoles (First World) and its (post)colonial periphery (Third World) have not met with the acceptance in post-Soviet societies? academia. With the exception of the famous debates on ?the Balkans? that are not the subject of this paper, the paradigm of post-colonialism is rarely used in the interpretation of past and present of the former socialist states (Second World). Rejecting the thesis of their own (post)colonial status in most of Eastern European countries is usually based on a rejection of the assumption of the Soviet-style communism?s ?civilizing mission?. From the same perspective, the Soviet Union is not considered a colonial metropole, but an occupying force, and the epoch of socialism is interpreted as externally imposed breach of the historical developments based on the European model. On the other hand, the concept of these countries? transition opens up the issue of their (post)colonial status in relation to ?Europe? as the center of economic, political and cultural power. Therefore, the postcolonial critique of post-Soviet societies is more often focused on the thematisation of neo-imperial domination and neo-colonial dependency phenomena, than on the explanation of their socialist past. The author?s opinion is that it doesn?t mean that a number of concepts of postcolonial theory - such as ?internal colonialism? - cannot be productively used to a fuller understanding of the Soviet past, nor that in the interpretation of post-Soviet realities? ?hybrid forms? the postcolonial studies cannot be of use.

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Journal articles on the topic 'Post-Colonial Studies'

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