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Journal articles on the topic 'Postcolonial world'

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Author: Grafiati

Published: 27 July 2024

Last updated: 28 July 2024

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1

Dawson Varughese, Emma. "New departures, new worlds: World Englishes literature." English Today 28, no. 1 (March 2012): 15–19. http://dx.doi.org/10.1017/s0266078411000630.

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This article focuses on Anglophone writing of a British postcolonial legacy as opposed to writing of a Lusophone, Francophone, Belgian, Dutch, or German legacy. Moreover, this specific phrase of ‘Anglophone writing of a British postcolonial legacy’ is employed in recognition of a move away from the label ‘postcolonial writing’. The article will suggest that recently published texts are engaged in new departures which seemingly appear to be taking us away from the classic ‘postcolonial’ text. Thus, in recognition of these new departures, the terminology used in this article will attempt to better encapsulate the sense of the provenance of the writing and yet at the same time move the terminology ‘forward’, away from the label of the ‘postcolonial’.

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2

Mukherjee, Reshmi. "The Postcolonial World." South Asian Review 40, no. 1-2 (February 14, 2019): 129–31. http://dx.doi.org/10.1080/02759527.2019.1575044.

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3

Jerome Winter. "Postcolonial SF vs. the World." Science Fiction Studies 41, no. 3 (2014): 676. http://dx.doi.org/10.5621/sciefictstud.41.3.0676.

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4

Graham, James, Michael Niblett, and Sharae Deckard. "Postcolonial studies and world literature." Journal of Postcolonial Writing 48, no. 5 (December 2012): 465–71. http://dx.doi.org/10.1080/17449855.2012.720803.

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5

Boehmer, Elleke. "The World and the Postcolonial." European Review 22, no. 2 (May 2014): 299–308. http://dx.doi.org/10.1017/s106279871400012x.

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This article examines the increasing competition in the academic market between conventional terms such aspostcolonialandanglophone literatureand their cognates, and the newly current termworld literature. Even in postcolonial studies circles, world literature is increasingly taken to refer not only to ‘the best ever written’, as before, but to literature produced within and in response to a globalizing world. The paper explores the different valences of this shift, and the tensions and contradictions it has generated within the wider anglophone literary field.

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6

Wilmsen, David. "Globalization and the Postcolonial World." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 132–35. http://dx.doi.org/10.35632/ajis.v19i3.1931.

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According to Ankie Hoogvelt, this book is intended to "introduce students todebates regarding the development prospects of the Third World." This sheaccomplishes in very compact and richly documented detail. Indeed, thereare so many citations that the lack of a bibliography is sorely felt.The book is divided into three parts, each addressing a broad themeaffecting development and the Third World. The first considers the historicalroute of capitalist expansion into a world economic system by means of,among other things, the core countries' depredations of their peripheralcolonies. The second treats the world economy's increasing internationalizationand the retrenchment of wealth accumulation by means of strategichegemony and economic regulation, especially by the United States. Thefinal part examines the resultant situations in the four distinct socioculturalrealms of the Third World, devoting a chapter to each: sub-Saharan Africa,the Islamic world, East Asia, and Latin America.True to the spirit of debate she is trying to foster in her students,Hoogvelt challenges some of the conventional assumptions about humansociety's advancement under globalization. She points out that, contraryto expert consensus, the flow of wealth to the Third world has declinedsince the colonial era. Or, again, that world trade represented a greaterpercentage of world production at the beginning of the twentieth century,before the era of globalization, than it did at its end, when it was in fullstride. Or, yet again, that much of the apparent increase in trade, especially ...

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7

Tiwari, Bhavya, and David Damrosch. "World Literature and Postcolonial Studies." Journal of World Literature 4, no. 3 (August 8, 2019): 301–4. http://dx.doi.org/10.1163/24056480-00403001.

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8

RAMACHANDRAN, AYESHA. "New World, No World: Seeking Utopia in Padmanabhan's Harvest." Theatre Research International 30, no. 2 (July 2005): 161–74. http://dx.doi.org/10.1017/s0307883305001161.

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This essay examines the theoretical and practical implications of performance as a utopian gesture, particularly with regard to postcolonial drama. Analyzing Manjula Padmanabhan's futuristic play, Harvest, as a case study, I argue that ‘utopia’ is a crucial critical concept for postcolonial dramatic practice because it stands for the collision and convergence of aesthetic and political interests, using the body itself as a site for representation and resistance. The play explores the extreme outcome of the international trade in human organs as a metaphor for neocolonialism and the constraints of postcolonial societies rent apart by economic inequalities. In this, it presents a moment of personal moral reckoning as a paradigmatic marker for an entire culture's confrontation with its utopian desires and their consequences. Harvest reflects the utopian impulse of modern drama masked by dystopic expression: it demands a differently imagined and shaped future, even as it chronicles the collapse of utopian visions in absolutist excess.

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9

Wiemann, Dirk, Shaswati Mazumdar, and Ira Raja. "Postcolonial world literature: Narration, translation, imagination." Thesis Eleven 162, no. 1 (February 2021): 3–17. http://dx.doi.org/10.1177/0725513621994707.

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Postcolonial criticism has repeatedly debunked the ostensible neutrality of the ‘world’ of world literature by pointing out that and how the contemporary world – whether conceived in terms of cosmopolitan conviviality or neoliberal globalization – cannot be understood without recourse to the worldly event of Europe’s colonial expansion. While we deem this critical perspective indispensable, we simultaneously maintain that to reduce ‘the world’ to the world-making impact of capital, colonialism, and patriarchy paints an overly deterministic picture that runs the risk of unwittingly reproducing precisely that dominant ‘oneworldness’ that it aims to critique. Moreover, the mere potentiality of alternative modes of world-making tends to disappear in such a perspective so that the only remaining option to think beyond oneworldness resides in the singularity claim. This insistence on singularity, however, leaves the relatedness of the single units massively underdetermined or denies it altogether. By contrast, we locate world literature in the conflicted space between the imperial imposition of a hierarchically stratified world (to which, as hegemonic forces tell us, ‘there is no alternative’) and the unrealized ‘undivided world’ that multiple minor cosmopolitan projects yet have to win. It is precisely the tension between these ‘two worlds’ that brings into view the crucial centrality not of the nodes in their alleged singularity but their specific relatedness to each other, that both impedes and energizes world literature today and renders it ineluctably postcolonial.

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Pradhan, Jajati K., and Seema Singh. "The future of postcolonial studies/What is a world: on postcolonial literature as world literature." Journal of Postcolonial Writing 54, no. 1 (June 2016): 131–33. http://dx.doi.org/10.1080/17449855.2016.1184786.

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11

Daiya, Kavita. "The World after Empire; or, Whither Postcoloniality?" PMLA/Publications of the Modern Language Association of America 132, no. 1 (January 2017): 149–55. http://dx.doi.org/10.1632/pmla.2017.132.1.149.

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At the MLA'S annual convention in 2015, a roundtable i had organized, remembering The Location of Culture: circulations, Interventions, and Futurity, gathered scholars from across literary periods and fields to reflect on the legacies of Homi Bhabha's seminal work. As new disciplinary shifts in literary studies witness the reinvention of postcolonial literatures as global anglophone literatures, one of the questions that roundtable asked was, Whither postcoloniality? Returning to The Location of Culture—one of the most influential texts in the fields of postcolonial studies and critical theory—can perhaps illuminate how postcolonial critique resonates anew for the literature of our world after empire.

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Behar, Daniel. "“Standing before You, World”." Journal of World Literature 5, no. 3 (July 23, 2020): 325–53. http://dx.doi.org/10.1163/24056480-00503002.

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Abstract This article examines translation activity in modern Syria and its intersections with original works as a middle ground between world literature and postcolonial studies. It argues for a return to the multiplicity residing within a postcolonial national setting as a way of understanding poetic production in interaction with foreign poetries. Syrian translating as practiced in the state-endorsed literary periodical Al-Adab Al-Ajanbiyya (Foreign Literatures) is studied as a site of tension between a political rhetoric maintained by a growingly invasive state and the narrowing field of individual enterprise. How would world literature figure from the perspective of a state-backed, professedly Arab-socialist culture? How would this construction then be contested by agents struggling to carve out spaces for individual expression? What role does translation play in this struggle? The parameters of postcolonial experience and representation are themselves fought over in an unequal playing field between state power and beleaguered authors on the literary margins. Translations originating in politicized agendas then become constitutive of non-ideological engagements with world literature sanctioning deviations from state hegemony and promoting civilian agendas.

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Salem, Sara. "‘Stretching’ Marxism in the Postcolonial World." Historical Materialism 27, no. 4 (December 19, 2019): 3–28. http://dx.doi.org/10.1163/1569206x-00001840.

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Abstract This article focuses on Egypt’s moment of decolonisation in order to explore some of the productive tensions between Marxism, Frantz Fanon’s work, and postcolonial contexts. Through a reading of Egypt’s attempts at independent industrialisation and decolonising ‘the international’, the article uses Frantz Fanon’s invitation to ‘stretch Marxism’ as a way of understanding the particularities of capitalism in the colonial and postcolonial world. It is posited that events such as decolonisation across the postcolonial world have been central to the evolution of global capitalism, and should be centred within Marxist analyses of global politics. It is further argued that these moments can shed light on the contradictions of nationalism, sovereignty and independence, and the ways in which anticolonialism in places like Egypt ultimately reproduced, rather than challenged, colonial capitalism.

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Ahuja, Neel. "Postcolonial Critique in a Multispecies World." PMLA/Publications of the Modern Language Association of America 124, no. 2 (March 2009): 556–63. http://dx.doi.org/10.1632/pmla.2009.124.2.556.

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Histories of race and empire have shaped the field imaginary of species studies from its inception. Politically, the field's animal-activist heritage models its critique on movements for racial justice. Historically, this move links to Enlightenment conceptions of animals that relied on the same objectifying methods used to represent slaves and the poor: sentimentality, representations of cruelty, humane manifestos. Epistemologically, the taxonomic tools that name the objects of analysis have been deployed to define non-Europeans as subspecies or independent species. Geographically, the field's intellectual production is centered in the United States, Australia, and Britain, tied to neocolonial institutions of animal advocacy, and slow in recognizing internal critiques of animal and ecological movements by activists of color.

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15

de Schweinitz, Richard, and Walter Block. "PROPERTY RIGHTS IN THE POSTCOLONIAL WORLD." MEST Journal 9, no. 2 (July 15, 2021): 68–74. http://dx.doi.org/10.12709/mest.09.09.02.10.

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16

Mulvaney, Dustin. "Environmental Ethics for a Postcolonial World." Environmental Ethics 28, no. 3 (2006): 327–30. http://dx.doi.org/10.5840/enviroethics200628322.

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17

Basu, Biman. "Postcolonial World Literature: Forster-Roy-Morrison." Comparatist 38, no. 1 (2014): 158–87. http://dx.doi.org/10.1353/com.2014.0017.

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18

Callahan, David. "Beyond the postcolonial: world Englishes literature." Journal of Postcolonial Writing 49, no. 2 (May 2013): 240–41. http://dx.doi.org/10.1080/17449855.2013.774141.

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19

Chiu, Kuei-fen. "“From Postcolonial Literature to World Literature”." Journal of World Literature 4, no. 4 (December 6, 2019): 467–87. http://dx.doi.org/10.1163/24056480-00404002.

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Abstract Starting with an analysis of the award-winning literary documentary Le Moulin, this paper argues that the film’s reconstruction of Le Moulin Poetry Society in colonial Taiwan suggests world literature as an alternative framework for studying Taiwan literature within cross-cultural contexts. Taiwan literature has been predominantly studied as “postcolonial literature” vis-à-vis Japanese literature and, more recently, “Sinophone literature” in relation to mainland Chinese literature. Instead of deliberating on the subjugated position of Taiwan literature in relation to dominant literatures, the documentary film celebrates the avant-garde experimentation by Le Moulin Poetry Society and underscores the connection of Taiwan literature to world literature through the mediation of Japanese writers. Its employment of what can be called “performative historiography” to fulfill this task raises significant questions about the reinvention of literature, literary canonization, and literary historiography in a new age.

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20

Rassam, Amal. "Unveiling Traditions: Postcolonial Islam in a Polycentric World.:Unveiling Traditions: Postcolonial Islam in a Polycentric World." American Anthropologist 105, no. 2 (June 2003): 442–43. http://dx.doi.org/10.1525/aa.2003.105.2.442.

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21

Valentine, Sarah. "“Monsieur Toundi—the Man”: The Soviet Life of Ferdinand Oyono's Une vie de boy in Russian Translation." PMLA/Publications of the Modern Language Association of America 128, no. 1 (January 2013): 170–77. http://dx.doi.org/10.1632/pmla.2013.128.1.170.

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Most literary scholars based in the united states think of the postcolonial as a largely first and third world affair, neglecting the vast Second World and the socialist dynamics that shaped the postcolonial world in the decades after World War II. The Soviet Russian translation of Ferdinand Oyono's 1956 literary classic Une vie de boy highlights the sustained and complex interactions between the Soviet world and colonial and postcolonial Africa that have played an important role in the development of postcoloniality.

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22

ALBERTAZZI, SILVIA. "An equal music, an alien world: postcolonial literature and the representation of European culture." European Review 13, no. 1 (January 20, 2005): 103–13. http://dx.doi.org/10.1017/s1062798705000104.

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The Postcolonial representation of European culture can alter our (European) perspectives on Western arts. The case of the novel An Equal Music by the Indian writer Vikram Seth is particularly interesting. Although set in Europe (between London, Vienna and Venice) and dealing with European characters, situations, landscapes, and cultural myths, the book offers a peculiarly Postcolonial reading of our classical music. Therefore, by applying Said's contrapuntal analysis to Postcolonial writing, I deal with ‘What the Postcolonial means for us’, taking into account, besides European Literature and Postcolonialism, also the relationship between European music and the Postcolonial sensibility, using Said's and Kundera's essays as keys to Seth's musical and fictional world.

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23

Ahondoukpe, Mireille. "L’Annonce faite à Marie: de l’héritage africain à une lecture postcoloniale." Tydskrif vir Letterkunde 56, no. 2 (October 21, 2019): 76–82. http://dx.doi.org/10.17159/2309-9070/tvl.v.56i2.6540.

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In this article, a postcolonial reading is undertaken of L’annonce faite à Marie (The annunciation of Mary), a 1912 play by Paul Claudel. Several celebrated authors from Africa and the Caribbean, belonging to the black postcolonial world, willingly acknowledge their debt to Paul Claudel, including Aimé Césaire, Léopold Sédar Senghor, Édouard Glissant and Saint-John Perse. Nevertheless, postcolonial theories generally exclude the study of Western and medieval works from the purview of postcolonial studies. It may thus appear paradoxical to propose a postcolonial reading of Claudel’s play, written by a French playwright who does not belong to the colonized world. The play is furthermore set in the Middle Ages. However, many critics, mostly Anglo-Saxons, have successfully matched medieval texts and postcolonial studies. In fact, postcolonial theoretical tools are capable of casting new light on the study of L’Annonce faite à Marie, regarding, for example, relations of gender or power, marginalization and migration. Given Claudel’s avowed impact on the literature of the black world, in view of the play’s focus on situations of domination, the postcolonial approach may be legitimately applied to the study of L’Annonce faite à Marie, despite the ‘medieval’ particularities of this play.

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Lumbley, Coral. "“Venerable Relics of Ancient Lore”." Journal of World Literature 5, no. 3 (July 23, 2020): 372–92. http://dx.doi.org/10.1163/24056480-00503004.

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Abstract As England’s first colony, home to a rich literary tradition and a still-thriving minority language community, Wales stands as a valuable example of how premodern traditions can and should inflect modern studies of postcolonial and world literatures. This study maps how medieval, postcolonial, and world literary studies have intersected thus far and presents a reading of the medieval Welsh Mabinogion as postcolonial world literature. Specifically, I read the postcolonial refrain as a deeply-entrenched characteristic of traditional Welsh literature, manifesting in the Mabinogion tale of the brothers Lludd and Llefelys and a related poetic triad, the “Teir Gormes” (Three Oppressions). Through analysis of the context and reception of Lady Charlotte Guest’s English translation of Welsh materials, I then theorize traditional Welsh material as postcolonial, colonizing, and worlding literature.

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Yousaf, Farkhanda, and Humaira Ahmad. "Introduction to Muslim Postcolonialism: A Distinct Discipline on the Significant Level of General Postcolonialism." Al Basirah 11, no. 01 (June 30, 2022): 35–46. http://dx.doi.org/10.52015/albasirah.v11i01.122.

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Universally, Postcolonial literature initiates certain disciplines and numerous subject matters which were dared to speak before. In recent times observe the change in behaviors and approaches towards multiplicity, spiritual beliefs, and literature. Postcolonial literature also experiences the same fate in the form of its Postcolonial waves. In Postcolonial works, Muslim literati show their presence in every form of literature that the world has ever been observed. The reason behind such intelligentsia’s existence is that Muslims exist all around the world as Islam is the fastest-growing religion in the world. In this way, Muslim Postcolonialism under the umbrella of General Postcolonialism is projected to highlight the Muslim issues and concerns. Muslim Post-colonialists are the founders of twentieth-century Modern Post-colonialism, that extends to twenty-first century; the immense literature shows distinctive existence within the body of World Literature generally and General Postcolonial, particularly. Muslim Postcolonialism attempt to show the positive face of Islam to prove that Muslims are not terrorists, rather the victims of terrorism.

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Bassnett, Susan. "Postcolonial Worlds and Translation." Anglia 135, no. 1 (March 1, 2017): 21–34. http://dx.doi.org/10.1515/ang-2017-0002.

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AbstractThis essay looks at the vital role played by translation in the global circulation of texts. It traces the uneasiness about both interlingual and intralingual translation that has prevailed in English literary studies and in Anglophone postcolonial studies, arguing that critiques of a Eurocentric canon have merely resulted in the inclusion of more writers who use only varieties of English. The essay goes on to suggest that as translations are increasingly seen as creative rewritings rather than as copies of a superior original, the notion of translation can be broadened to encompass a wide variety of textual interpretations and the significance of translation as an enabling force in world literature is beginning to be recognised.

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BARKAWI, TARAK, and MARK LAFFEY. "The postcolonial moment in security studies." Review of International Studies 32, no. 2 (April 2006): 329–52. http://dx.doi.org/10.1017/s0260210506007054.

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In this article, we critique the Eurocentric character of security studies as it has developed since World War II. The taken-for-granted historical geographies that underpin security studies systematically misrepresent the role of the global South in security relations and lead to a distorted view of Europe and the West in world politics. Understanding security relations, past and present, requires acknowledging the mutual constitution of European and non-European worlds and their joint role in making history. The politics of Eurocentric security studies, those of the powerful, prevent adequate understanding of the nature or legitimacy of the armed resistance of the weak. Through analysis of the explanatory and political problems Eurocentrism generates, this article lays the groundwork for the development of a non-Eurocentric security studies.

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Suknović, Mina S. "Myths and Archetypes in Rushdie’s Postcolonial World." Анали Филолошког факултета 32, no. 1 (2020): 189–205. http://dx.doi.org/10.18485/analiff.2020.32.1.11.

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Cooke, Miriam. "Women, Religion, and the Postcolonial Arab World." Cultural Critique, no. 45 (2000): 150. http://dx.doi.org/10.2307/1354370.

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Casas, Maria de la Caridad. "Orality and literacy in a postcolonial world." Social Semiotics 8, no. 1 (April 1998): 5–24. http://dx.doi.org/10.1080/10350339809360394.

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Hobbs, Christinna. "Involuntary associations: postcolonial studies and world Englishes." Journal of Postcolonial Writing 51, no. 3 (April 2015): 365–67. http://dx.doi.org/10.1080/17449855.2015.1027036.

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Cooke, Miriam. "Feminist transgressions in the postcolonial Arab world." Critique: Critical Middle Eastern Studies 8, no. 14 (March 1999): 93–105. http://dx.doi.org/10.1080/10669929908720142.

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Nazareth, Peter, Feroza Jussawalla, and Reed Way Dasenbrock. "Interviews with Writers of the Postcolonial World." World Literature Today 68, no. 4 (1994): 897. http://dx.doi.org/10.2307/40150837.

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Munro, M. "Postcolonial Thought in the French-Speaking World." French Studies 64, no. 2 (March 29, 2010): 234–35. http://dx.doi.org/10.1093/fs/knq025.

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James, E. "Postcolonial Green: Environmental Politics and World Narratives." Interdisciplinary Studies in Literature and Environment 18, no. 4 (January 1, 2011): 891–93. http://dx.doi.org/10.1093/isle/isr092.

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Tiwari, Bhavya, and David Damrosch. "World Literature and Postcolonial Studies, Part II." Journal of World Literature 5, no. 3 (July 23, 2020): 321–23. http://dx.doi.org/10.1163/24056480-00503001.

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Kelli, Deonna. "The Postcolonial Crescent." American Journal of Islam and Society 15, no. 4 (January 1, 1998): 145–50. http://dx.doi.org/10.35632/ajis.v15i4.2150.

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Identity politics has become the catch phrase of the postmodern age. Withconcepts such as "exile," "migrancy," and "hybridity" acquiring unprecedentedcultural significance in the late twentieth century, the postcolonial age givesway to new identities, fractured modes of living, and new conditions of humanity.Literature is a powerful tool to explore such issues in an era where a greatdeal of the world is displaced, and the idea of a homeland becomes a disrupted,remote possibility. The Postcolonial Crescent: Islam's Impact onContemporary Literature, is an attempt to discuss how Muslims negotiateidentity at a time of rapid and spiritually challenging transculturation. The bookuses fiction written by Muslims to critique the effects of colonialism, counteractmodernity, and question the status of Islamic identity in the contemporaryworld. It also can be considered as the primary introduction of contemporaryIslamic literature into the postcolonial genre. Muslim writers have yet to submit a unique and powerful commentary on postcolonial and cultural studies;this work at least softens that absence.The Postcolonial Crescent was conceived as a response to The SatanicVerses controversy. Therefore, it is “intimately involved in the interchangebetween religion and the state, and demonstrates that the roles Islam is playingin postcolonial nation-building is especially contested in the absence of broadlyacceptable models” (p. 4). Conflicting issues of identity are approached byinterrogating the authority to define a “correct” Islamic identity, the role ofindividual rights, and the “variegation of Islamic expression within specificcultural settings, suggesting through the national self-definitions the many concernsthat the Islamic world shares with global postcoloniality” (p. 7) ...

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Lagji, Amanda Ruth Waugh. "A Postcolonial Perspective: Law and the Literary World." Law, Culture and the Humanities 15, no. 2 (February 11, 2016): 305–18. http://dx.doi.org/10.1177/1743872116630698.

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This commentary shows the advantages of a postcolonial approach to law and literature, using Nuruddin Farah’s novel Maps as a suggestive case study to examine Somalia’s laws and literature and the colonial context embedded in both. Whereas Western and European juridical systems are often silent referents in law and literature scholarship, my reading of Maps also places it in dialogue with Somali customary laws and culture. I conclude my commentary by bringing together the history of Somali customary law and my reading of Maps to offer methodological suggestions for law and literature given this particular postcolonial perspective.

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Hendrickson, Burleigh. "Postcolonial Studies Meets Global History." Historical Reflections/Réflexions Historiques 50, no. 1 (March 1, 2024): 88–107. http://dx.doi.org/10.3167/hrrh.2024.500105.

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Abstract In the aftermath of the French Revolution, Georg W. F. Hegel labeled it a “world-historical” event. Just a few decades later, Karl Marx was equally fascinated by this Revolution, contributing to the notion that it served as a global turning point that would bend European society toward a post-feudal, modern world. Though scholars of postcolonial studies have long scrutinized these nineteenth-century thinkers’ narratives of progress, they played a large part in cementing the French Revolution's place in world history. Scholars of French studies have recently challenged long-held notions of French exceptionalism. This article explores the relationship between postcolonial studies and global history, both tenuous and complementary, as they relate to the emerging field of global French studies. Providing a reading of these intersecting methods in the historiography of both the French Revolution and 1968 in France, I contend that postcolonial studies is a form of global history.

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Hönke, Jana, and Markus-Michael Müller. "Governing (in)security in a postcolonial world: Transnational entanglements and the worldliness of ‘local’ practice." Security Dialogue 43, no. 5 (October 2012): 383–401. http://dx.doi.org/10.1177/0967010612458337.

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While analysis of transnationalized forms of security governance in the contemporary postcolonial world features prominently in current debates within the field of security studies, most efforts to analyse and understand the relevant processes proceed from an unquestioned ‘Western’ perspective, thereby failing to consider the methodological and theoretical implications of governing (in)security under postcolonial conditions. This article seeks to address that lacuna by highlighting the entangled histories of (in)security governance in the (post)colonial world and by providing fresh theoretical and methodological perspective for a security studies research agenda sensitive to the implications of the postcolonial condition.

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Walsh, Sue, and David Punter. "Postcolonial Imaginings: Fictions of a New World Order." Yearbook of English Studies 34 (2004): 271. http://dx.doi.org/10.2307/3509513.

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42

Dieng, Modu. "Transgression: African Contemporary Art and a Postcolonial World." Critical Interventions 1, no. 1 (January 2007): 45–49. http://dx.doi.org/10.1080/19301944.2007.10781316.

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Srinivasan, Ragini Tharoor. "Introduction: South Asia from Postcolonial to World Anglophone." Interventions 20, no. 3 (April 3, 2018): 309–16. http://dx.doi.org/10.1080/1369801x.2018.1446840.

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El Habbouch, Jaouad. "Decentering Globalization: World-Literature, Terror, and The Postcolonial." Interventions 21, no. 1 (July 11, 2018): 1–34. http://dx.doi.org/10.1080/1369801x.2018.1487314.

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45

Primorac, Ranka. "At Home in the World in Postcolonial Lusaka." Journal of Southern African Studies 39, no. 2 (June 2013): 481–84. http://dx.doi.org/10.1080/03057070.2013.795817.

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Sand, Andrea. "Book Review: Postcolonial English: Varieties Around the World." Journal of English Linguistics 40, no. 1 (February 14, 2012): 118–22. http://dx.doi.org/10.1177/0075424211405982.

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47

Gurman, Hannah. "In Search of a Postcolonial U.S. World Order." Reviews in American History 41, no. 4 (2013): 748–55. http://dx.doi.org/10.1353/rah.2013.0107.

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Stavrianakis, Anna. "Controlling weapons circulation in a postcolonial militarised world." Review of International Studies 45, no. 1 (July 25, 2018): 57–76. http://dx.doi.org/10.1017/s0260210518000190.

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Abstract:

AbstractWhat are the politics of, and prospects for, contemporary weapons control? Human rights and humanitarian activists and scholars celebrate the gains made in the UN Arms Trade Treaty as a step towards greater human security. Critics counter that the treaty represents an accommodation with global militarism. Taking the tensions between arms transfer control and militarism as my starting point, I argue that the negotiating process and eventual treaty text demonstrate competing modes of militarism. Expressed in terms of sovereignty, political economy, or human security, all three modes are underpinned by ongoing imperial relations: racial, gendered, and classed relations of asymmetry and hierarchy that persist despite formal sovereign equality. This means human security is a form of militarism rather than the antithesis of it. Drawing on primary sources from negotiations and participant observation with actors involved in the campaign for the ATT, the argument challenges the idea that human security has scored a victory over militarism. It also complicates our understanding of the nature of the accommodation with it, demonstrating the transformation as well as entrenchment of contemporary militarism. The argument reframes the challenges for controlling weapons circulation, placing the necessity for feminist, postcolonial anti-militarist critique front and centre.

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Chambers, Claire, and Shital Pravinchandra. "Guest Editorial: Postcolonial past, world present, global futures?" Journal of Commonwealth Literature 53, no. 3 (August 28, 2018): 339–44. http://dx.doi.org/10.1177/0021989418796723.

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Salaita, S. "Unveiling Traditions: Postcolonial Islam in a Polycentric World." Genre 34, no. 1-2 (January 1, 2001): 164–67. http://dx.doi.org/10.1215/00166928-34-1-2-164.

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