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Journal articles on the topic 'Post-colonialism'

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Published: 4 June 2021
Last updated: 28 July 2024

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1

Abu-Lughod, Lila, Margot Badran, and Beth Baron. "Before Post-Colonialism." Women's Review of Books 12, no. 6 (March 1995): 13. http://dx.doi.org/10.2307/4022113.

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2

Leggett, John C. "Post-Communist Colonialism." Humanity & Society 15, no. 2 (May 1991): 183–201. http://dx.doi.org/10.1177/016059769101500203.

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3

Babicz, Lionel. "Japan–Korea, France–Algeria: Colonialism and Post-Colonialism." Japanese Studies 33, no. 2 (September 2013): 201–11. http://dx.doi.org/10.1080/10371397.2013.816243.

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4

Pillay ∗, Suren. "Anti‐colonialism, post‐colonialism and the ‘new man’." Politikon 31, no. 1 (May 2004): 91–104. http://dx.doi.org/10.1080/02589340410001690828.

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5

Riyal, A. L. M. "Post-colonialism and Feminism." Asian Social Science 15, no. 11 (October 24, 2019): 83. http://dx.doi.org/10.5539/ass.v15n11p83.

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Since the 1980s, feminism and post-colonialism began to exchange and dialogue, forming a new interpretation space, that is, post-colonial feminist cultural theory. There is a very complicated relationship between post-colonialism and feminism, both in practice and theory. It was obvious that they have always been consistent as both cultural theories focus on the marginalization of the "other" that is marginalized by the ruling structure, consciously defending their interests. Post-structuralism is used to deny the common foundation of patriarchy and colonialism—the thinking mode of binary opposition. However, only in the most recent period, Postcolonialism and feminism "Running" is more "near", it is almost like an alliance. (The factor contributing to this alliance is that both parties recognize their limitations.) Furthermore, for quite some time there have been serious conflicts between these two equally famous critical theories. They have been deeply divided on issues, such as how to evaluate the third world women’s liberation, how to view the relationship between imperialism and feminism, and how to understand that colonialists use the standards of feminism to support their "civilization mission." This article has greatly benefited from the perspectives and materials of Leela Gandhi's Postcolonial Theory; A Critical Introduction.
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6

Revel, Jean-François. "Disappointments of post-colonialism." Society 27, no. 4 (May 1990): 79–81. http://dx.doi.org/10.1007/bf02698679.

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7

WILLIAMS, PATRICK. "Problems of post-colonialism." Paragraph 16, no. 1 (March 1993): 91–102. http://dx.doi.org/10.3366/para.1993.16.1.91.

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8

Mishra, Vijay, and Bob Hodge. "What is post(‐)colonialism?" Textual Practice 5, no. 3 (December 1991): 399–414. http://dx.doi.org/10.1080/09502369108582124.

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9

Filewod, Alan. "Staging Post-Colonialism(s)." Canadian Theatre Review 74 (March 1993): 3. http://dx.doi.org/10.3138/ctr.74.fm.

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For a Canadian, a walk through the streets of an Australian city can be a disorienting experience. The memories of empire linger in both countries, and it comes as a shock to find that Melbourne, with its streetcars, Victorian buildings and streets named after empire builders and their battles, is more familiar than Chicago.
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10

Graham, Colin. "Post‐nationalism/post‐colonialism: Reading Irish culture." Irish Studies Review 2, no. 8 (September 1994): 35–37. http://dx.doi.org/10.1080/09670889408455454.

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11

Alexander, Jocelyn, and Clare Anderson. "Politics, Penality and (Post-)Colonialism." Cultural and Social History 5, no. 4 (December 2008): 391–94. http://dx.doi.org/10.2752/147800408x341604.

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12

Lu, Wei. "Post--colonialism of Robinson Crusoe." Learning & Education 10, no. 3 (November 7, 2021): 238. http://dx.doi.org/10.18282/l-e.v10i3.2470.

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Robinson Crusoe is a realistic fiction. From the perspective of realism, Robinson’s perseverance, courage and never give up spirit on the desert island inspired generations of colonists and explorers. From the point of view of post-colonialism, Daniel Defoe reflected the imperialism and colonialism of that time through this work. Robinson’s occupation, development and rule of the desert island is exactly the process of colonizers creating colonies, which is a true portrayal of colonizers’ overseas expansion and occupation. This paper makes a deeper interpretation of Robinson Crusoe and analyzes the colonialist thoughts in it.
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13

Velychenko, Stephen. "Post-Colonialism and Ukrainian History." Ab Imperio 2004, no. 1 (2004): 391–404. http://dx.doi.org/10.1353/imp.2004.0028.

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14

Irvine, Andrew B. "Cultural participation and post-colonialism." Sophia 39, no. 1 (March 2000): 132–70. http://dx.doi.org/10.1007/bf02786385.

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15

Beezmohun, Sharmilla. "The gender of post‐colonialism." Journal of Gender Studies 5, no. 3 (November 1996): 329–34. http://dx.doi.org/10.1080/09589236.1996.9960654.

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16

During, Simon. "Postmodernism or post‐colonialism today." Textual Practice 1, no. 1 (March 1987): 32–47. http://dx.doi.org/10.1080/09502368708582006.

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17

Hickling, Frederick W., and Gerrard Hutchinson. "Post-colonialism and mental health." Psychiatric Bulletin 24, no. 3 (March 2000): 94–95. http://dx.doi.org/10.1192/pb.24.3.94.

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We were encouraged by the many, varied, responses to our paper on the roast breadfruit psychosis (Hickling & Hutchinson, 1999). We have no intention of defining or creating a new nosological entity. We are proposing the centrality of identity negotiation as a psychological process occurring when one is faced with the concrete reality of racism and social exclusion. This process of negotiation, if unsuccessful, is a mechanism through which psychopathology can result as defined within the rubric of psychiatry. Identity negotiation as a trigger for psychosis must not be confused with nosological definition. One of the by-products of empires has been the European propensity to believe that their nosological constructs are universal and can therefore be applied to the cultural behaviour of their former subjects. This becomes dangerous when nosological characterisation is synonymous with pathology and the need for treatment, again in ways that are determined and deemed appropriate by the colonial hegemony. The construction of semiotic equivalence of knowledge and cultural systems that are widely diverse is another demonstration of the moulding of otherness into terms and perceptions understandable to the European mind and is as such the sine qua non of the European colonial experience. The post-colonial challenge is to seek liberation from these mechanisms and so foster insight into the behaviour and thought processes of both the former colonisers and those people they colonised.
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18

Wang, Liang, and Rob Law. "Identity reconstruction and post-colonialism." Annals of Tourism Research 63 (March 2017): 203–4. http://dx.doi.org/10.1016/j.annals.2017.01.006.

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19

Zhao, Chenxi. "Post-Colonialism in Chinese Film." Art and Society 2, no. 3 (June 2023): 1–16. http://dx.doi.org/10.56397/as.2023.06.01.

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This essay references the notion of post-colonialism and the consequential effects of referencing colonialism on the evolution of China’s four levels (culture, politics, humanity, and civilisation). In addition, the embodiment of postcolonialism in Chinese film is concisely summarised, with specific case studies for each. It can be observed that post-colonialism has had a profound impact on the development of Chinese cinema. This has led to a heightened focus on showcasing the unique and distinct aspects of Chinese culture and a greater emphasis on promoting national unity. Additionally, there has been a willingness to shed light on the negative effects of colonialist aggression while incorporating more global perspectives into Chinese film.
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20

Malakhov, Vladimir. "Retroactive Categorizations, or Post-Coloniality as Condition." Sotsiologicheskoe Obozrenie / Russian Sociological Review 22, no. 3 (2023): 53–74. http://dx.doi.org/10.17323/1728-192x-2023-3-53-74.

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The rise of the post-colonial and de-colonial narrative that is being experienced nowadays in post-Soviet countries stands in contrast with the rejection of this narrative by the Russian academic and sociocultural mainstream. The paper analyzes the opportunities and constrains of the “post-colonialism” conceptual framework. As well, the arguments of researchers who were skeptical about this framework are reconstructed. The author separates “post-colonialism” as a research strategy and “de-colonialism” (“de-colonial thought”) as a form of activism. According to the author, the paradigm of post-colonial studies, despite its inherent theoretical shortcomings, contains a serious analytical potential, while de-colonialism is an internally contradictory ideological program. In addition, the article makes a distinction between post-colonialism as a situation and post-colonialism as a reflection on this situation. Post-coloniality is possible without colonialism. It denotes the comprehension and rethinking of a certain historical experience, regardless of whether the past condition qualifies as colonial.
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21

Edmond, Rod. "‘South pacific literature: Post‐colonialism and post‐modernism’." Wasafiri 6, no. 12 (September 1990): 20–21. http://dx.doi.org/10.1080/02690059008574218.

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22

Merry, Sally Engle. "Law, Jurisprudence, and Social Thought: Colonialism, Post-Colonialism, and Legal Theory." PoLAR: Political html_ent glyph="@amp;" ascii=""/ Legal Anthropology Review 17, no. 1 (May 1994): 95–100. http://dx.doi.org/10.1525/pol.1994.17.1.95.

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23

Hrubec, Marek. "Africa from Post-Colonialism to Multilateralism." Perspectives on Global Development and Technology 20, no. 1-2 (March 25, 2021): 98–110. http://dx.doi.org/10.1163/15691497-12341584.

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Abstract This article deals with a differentiation of the historical phases of African trajectories in the global context from independence to the present day in order to overcome colonialism and global capitalism. It explains how to understand the historical trajectories from post-colonialism to unilateralism, multilateralism, and finally, the potential of polylateralism. It focuses on the problems and tendencies of advancement in Africa, mainly in sub-Saharan Africa, in order to indicate a potential model for the social, political, economic, and cultural arrangement of relations for the recognition of people in Africa in global interactions.
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24

Spencer, Jonathan. "Post-Colonialism and the Political Imagination." Journal of the Royal Anthropological Institute 3, no. 1 (March 1997): 1. http://dx.doi.org/10.2307/3034362.

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25

Yook, YoungSoo. "Michel Foucault and (Post)Colonialism: Space·Knowledge·History." Korean Society of the History of Historiography 36 (December 20, 2017): 352–78. http://dx.doi.org/10.29186/kjhh.2017.36.352.

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26

Mertz, Renée DeVoe. "Biennales and Post-Colonialism: Exhibiting Independence." International Journal of the Arts in Society: Annual Review 1, no. 7 (2007): 169–82. http://dx.doi.org/10.18848/1833-1866/cgp/v01i07/35292.

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27

Burns, Peter M. "Tourism, Political Discourse, and Post-Colonialism." Tourism and Hospitality Planning & Development 5, no. 1 (April 2008): 61–71. http://dx.doi.org/10.1080/14790530801936502.

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28

DIXON, ROBERT. "AUSTRALIAN LITERARY STUDIES AND POST–COLONIALISM." Journal of the Australasian Universities Language and Literature Association 100, no. 1 (November 2003): 108–21. http://dx.doi.org/10.1179/aulla.2003.100.1.012.

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29

Reid, Susan. "Global modernisms, post/colonialism and time." Journal of Postcolonial Writing 50, no. 6 (September 5, 2014): 701–3. http://dx.doi.org/10.1080/17449855.2014.951192.

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30

Mukherjee, Arun P. "Whose post‐colonialism and whose postmodernism?" World Literature Written in English 30, no. 2 (January 1990): 1–9. http://dx.doi.org/10.1080/17449859008589127.

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31

Oh, Seunghyun. "Aime Cesaire’s Négritude and Post-colonialism." Journal of Western History 62 (May 31, 2020): 1–46. http://dx.doi.org/10.16894/jowh.62.1.

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32

Tuomainen, Helena Margaret. "Ethnic Identity, (Post)Colonialism and Foodways." Food, Culture & Society 12, no. 4 (December 2009): 525–54. http://dx.doi.org/10.2752/175174409x456773.

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33

Yeh, Chuan-Rong. "Post-colonialism perspectives on educational competition." Policy Futures in Education 14, no. 7 (August 2016): 889–909. http://dx.doi.org/10.1177/1478210316653274.

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34

Helgesson, Stefan. "Post-anticolonialism." PMLA/Publications of the Modern Language Association of America 132, no. 1 (January 2017): 164–70. http://dx.doi.org/10.1632/pmla.2017.132.1.164.

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In the wake of 9/11, from an already distant moment of globalization (before we even knew words like anthropocene or Facebook), Arif Dirlik asked if postcolonial critique hadn't failed to take the rapidly evolving new modalities of capitalism into account. By foregrounding the experience of colonialism so insistently, postcolonialism risked cultivating “an exaggerated view of the hold of the past over contemporary realities, and an obliviousness to the reconfiguration of past legacies by contemporary restructurations of power” (“Rethinking Colonialism” 429). What it had achieved, however, was an interrogation of “fundamental contradictions in an earlier discourse on colonialism,” whereby the meaning of colonialism had shifted from the post-1945 Manichaean narrative to something far more ambiguous (431). As a consequence, even anticolonial nationalism, which had largely been shaped by native functionaries of colonial rule, came to be understood as a product of colonialism. Frantz Fanon was among the first to confront this problem (119–99). But when his alternative vision of an organic nationhood developing out of the rural peasantry failed to emerge, the intellectual legacies of anticolonialism were, unsurprisingly, subjected to sustained interrogation. Indeed, Dirlik attributes such a reorientation in post-colonial criticism precisely to the failures of postcolonial regimes (“Rethinking Colonialism” 434).
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35

Simon, David. "(Post)development and Post-colonialism: Separated by Common Ground?" Forum for Development Studies 32, no. 2 (December 2005): 321–40. http://dx.doi.org/10.1080/08039410.2005.9666318.

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36

Merzova, Radana. "UKRAINIAN LITERATURE BY WOMEN WITHIN THE CONTEXT OF COLONIALISM AND POST-COLONIALISM." Idil Journal of Art and Language 6, no. 29 (January 31, 2017): 247–61. http://dx.doi.org/10.7816/idil-06-29-02.

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37

DEANS-SMITH, SUSAN. "REMAPPING SPANISH IMPERIALISM, COLONIALISM, AND POST-COLONIALISM: THE CASE OF CUZCO, PERU." Historical Journal 44, no. 1 (March 2001): 297–306. http://dx.doi.org/10.1017/s0018246x01001777.

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Colonial habits: convents and the spritual economy of Cuzco, Peru. By Kathryn Burns. Durham: Duke University Press, 1999. Pp. xi+307. ISBN 0-8223-2291-9.Inka bodies and the body of Christ: Corpus Christi in colonial Cuzco, Peru. By Carolyn Dean. Durham and London: Duke University Press, 1999. Pp. xiv+264. ISBN 0-8223-2367-2.The world of Túpac Amaru: conflict, community, and identity in colonial Peru. By Ward Stavig. Lincoln: University of Nebraska Press, 1999. Pp. xxxiv+348. ISBN 0-8032-9255-4.Smouldering ashes: Cuzco and the creation of Republican Peru, 1780–1840. By Charles F. Walker. Durham and London, Duke University Press, 1999. Pp. xiii+330. ISBN 0-8223-2293-5.
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38

Haniya Munir, Dr. Mubina Talat, and Dr. Mamona Yasmin Khan. "Interpreting the Blind Man's Garden through a Post-Colonial Lens of Ideological Racism." Panacea Journal of Linguistics & Literature 2, no. 2 (February 21, 2024): 377–87. http://dx.doi.org/10.59075/pjll.v2i2.358.

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This research paper explores the novel The Blind Man's Garden through the lens of ideological racism, offering a critical analysis within the framework of post-colonialism. Written by Nadeem Aslam, the novel delves into the complex dynamics of power, identity, and the consequences of Western imperialism in the post-9/11 era. By examining the characters, plot, and themes, this paper aims to unravel the layers of ideological racism prevalent in the narrative and contextualize them within the broader spectrum of post-colonial literature. The term ‘colonialism’ is all about manipulation and oppression over the people of third world countries but post-colonialism, on the other hand is the ‘reaffirmation of colonialism’ through the narratives of colonized people. Now- a-days, post-colonialism is related to trans-nationalism which is all about diaspora and hybridity. This paper explains the same traces of hybridity and diasporic culture through the narration of different characters portrayed in the novel. Moreover, this paper also gives a clear glance of Nadeem Aslam’s novel The Blind Man’s Garden as the traces of colonialism and imperialism through the lens of ideological racism in the light of Post-Colonial theory as explained by Edward Said (1978) and Bhabha (1994). The Blind Man’s Garden, presents pain, loss and grief of Pakistani community which they suffer at the hands of colonizers after being colonized. The researcher has selected the above- mentioned text to find out the traces of post colonialism to show the basic cause of all the sufferings which Asian community had with them since long after the period of colonialism. For this purpose the researcher has used the qualitative approach to analyze the basic elements of post-colonial literature through the lens of ideological racism in the selected text. The findings of the study indicate that the selected novel exactly explains the perspectives of Post-Colonial theory with reference to ideological racism by highlighting the issues of otherness, third -space hybridity, diasporic feelings and marginality among the aboriginals portrayed in the novel.
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39

Olifile Marumo, Phemelo. "Rich but poor South Africa : a philosophical excursion from colonialism to post-colonialism." African Renaissance 17, no. 4 (December 15, 2020): 75–92. http://dx.doi.org/10.31920/2516-5305/2020/17n4a4.

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40

Ahluwalia, Pal. "Afterlives of post-colonialism: reflections on theory post-9/11." Postcolonial Studies 10, no. 3 (September 2007): 257–70. http://dx.doi.org/10.1080/13688790701488148.

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41

Tiffin, Helen. "3. Post-Colonialism, Post-Modernism and the Rehabilitation of Post-Colonial History." Journal of Commonwealth Literature 23, no. 1 (March 1988): 169–81. http://dx.doi.org/10.1177/002198948802300116.

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42

Ribbans, Geoffrey, Joseph Harrison, and Alan Hoyle. "Spain's 1898 Crisis: Regenerationism, Modernism, Post-colonialism." Modern Language Review 97, no. 2 (April 2002): 465. http://dx.doi.org/10.2307/3736936.

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43

Yeh, Chuan-Rong. "Existential Thoughts in Fanon's Post-Colonialism Discourse." Policy Futures in Education 11, no. 2 (January 2013): 200–215. http://dx.doi.org/10.2304/pfie.2013.11.2.200.

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44

Huntnyk, John. "African Research Futures: Post-Colonialism and Identity." Anthropology Today 10, no. 4 (August 1994): 24. http://dx.doi.org/10.2307/2783440.

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45

Hyeweon Hong. "Jung-hyun Nam's Novels and Post-colonialism." EOMUNYEONGU 54, no. ll (August 2007): 529–52. http://dx.doi.org/10.17297/rsll.2007.54..020.

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46

Pietz, William. "The "Post-Colonialism" of Cold War Discourse." Social Text, no. 19/20 (1988): 55. http://dx.doi.org/10.2307/466178.

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47

Afzal-Khan, Fawzia, Harish Trivedi, and Meenakshi Mukherjee. "Interrogating Post-Colonialism: Theory, Text and Context." World Literature Today 72, no. 1 (1998): 221. http://dx.doi.org/10.2307/40153743.

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48

Southworth, Eric. "Spain's 1898 Crisis: Regenerationism, Modernism, Post-colonialism." Hispanic Research Journal 2, no. 3 (October 2001): 282–83. http://dx.doi.org/10.1179/hrj.2001.2.3.282.

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49

Sparke, Matthew. "Between Post-colonialism and Cross-border Regionalism." Space and Polity 6, no. 2 (August 2002): 203–13. http://dx.doi.org/10.1080/1356257022000003635.

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50

Sangjung, Kang. "Post-colonialism and Diasporic space in Japan." Inter-Asia Cultural Studies 2, no. 1 (January 2001): 137–44. http://dx.doi.org/10.1080/14649370120039416.

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