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Journal articles on the topic 'Primitivism and Postcolonial Studies'

Author: Grafiati

Published: 29 March 2025

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1

Harney, Elizabeth. "The Persistence of Primitivism and the Debt Collectors." ARTMargins 11, no. 3 (October 1, 2022): 105–25. http://dx.doi.org/10.1162/artm_r_00327.

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Abstract As the discipline of Art History increasingly aims to decolonize the gaze, questions have become paramount around cross-cultural influence and indebtedness, the traffic and translation of forms and ideas in the colonial modern era, and the mechanisms of postcolonial retrospection. Harney addresses these questions and the resonances of aesthetic primitivism in scholarship on African and diasporic modernisms and global contemporary artistic practices through a critical review of their weight within three recent volumes: Suzanne Preston Blier's Picasso's Demoiselles: The Untold Origins of a Modern Masterpiece (Duke UP, 2019), Joshua I. Cohen's The Black Renaissance: African Sculpture and Modernism Across Continents (UC Berkeley, 2020) and David Joselit's Heritage and Debt: Art in Globalization (MIT, 2020).

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2

Meier, Verena. "‘Neither bloody persecution nor well intended civilizing missions changed their nature or their number’." Critical Romani Studies 1, no. 1 (April 13, 2018): 86–126. http://dx.doi.org/10.29098/crs.v1i1.7.

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Christian missionaries played a major role in the process of Othering Sinti and Roma. This “Other” was – like the colonial subject – mainly viewed as primitive, uncivilized, superstitious, and heathen. From the early nineteenth century, Protestant missions were established in Germany to “civilize” and educate Sinti and Roma. This paper takes a critical stance on these Protestant missionary efforts in the nineteenth and early twentieth centuries, highlighting the relevance of postcolonial studies for Romani studies. Firstly, I outline interconnections between stereotypes related to Zigeuner in the colonial metropole and “primitives” in the peripheral areas, which is then followed by an analysis of Protestant views on these two subordinate groups and the ways in which knowledge was transferred between Protestant missionaries across time and space. Finally, this analysis is followed by a methodological reflection on the benefits and limitations of postcolonial studies for critical Romani studies.

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3

Bixby, Patrick. "KIND OF MAN ARE YOU?: Beckettian Anthropology, Cultural Authenticity, and Irish Identity." Samuel Beckett Today / Aujourd'hui 15, no. 1 (November 1, 2005): 71–85. http://dx.doi.org/10.1163/18757405-015001009.

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Situating Beckett's writing in relation to anthropological accounts of Ireland, this article examines how his postcolonial parody of ethnographic discourse serves to critique the notion of cultural authenticity. Since the late nineteenth-century anthropological representations, from A.C. Haddon's studies for The Royal Anthropological Institute of Great Britain and Ireland to Conrad Arensberg's ethnographies of western Ireland, had incorporated native culture into a fundamentally primitivist perspective. In , however, Beckett revises this perspective to offer overtly constructed images of authentic Irishness, which refuse the hegemonic modes of cultural identification and epistemological mastery implicit in more conventional anthropological representations of Ireland.

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Matusiak, Thomas. "A jaguar in Paris: Teo Hernández’s shamanic cinema." Studies in Spanish & Latin-American Cinemas 18, no. 3 (September 1, 2021): 341–50. http://dx.doi.org/10.1386/slac_00060_1.

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Teo Hernández (Ciudad Hidalgo 1939‐Paris 1992) began a prolific career as an experimental filmmaker after entering a self-imposed exile in Paris in 1966. With no formal training, he completed dozens of films on the amateur format of Super 8 before his untimely death at the height of the AIDS epidemic in France. Hernández’s cinema cannot be separated from his postcolonial experience as an undocumented immigrant in Europe. Based on his audio-visual and written work, this article examines how the filmmaker elaborated a unique film theory grounded in an auto-ethnographic appropriation of primitivist tropes. Through this queer exilic cinema, Hernández crafted an authorial persona around the figure of a shamanic filmmaker. I take the films Nuestra senõra de París/Our Lady of Paris (Hernández 1981‐82) and Pas de ciel/No Sky (Hernández 1987) as a point of departure to examine the construction of a cinematic ritual capable of inducing trance in the body of the spectator and the filmmaker.

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5

Daniels, Timothy P. "Islam Obscured." American Journal of Islam and Society 25, no. 2 (April 1, 2008): 123–25. http://dx.doi.org/10.35632/ajis.v25i2.1479.

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Daniel Martin Varisco’s Islam Obscured: The Rhetoric of AnthropologicalRepresentation provides a very sound and well-informed literary critique ofClifford Geertz’s Islam Observed (1968), Ernest Gellner’s Muslim Society(1981), Fatima Mernissi’s Beyond the Veil (1975), and Akbar Ahmed’s DiscoveringIslam (1988). The author, an experienced ethnographer of MiddleEastern societies, examines the treatments and representations of Islam inthese seminal texts. After presenting his topic and background in the introduction,he demonstrates how these four authors obscured, misrepresented,and elided the everyday lives of Muslims. In the epilogue, Varisco gleanssome important lessons for the study of Islam from his entertaining andwitty exploration of these social science texts.In the book’s introduction, the author briefly discusses the intellectualhistory of anthropology and ethnographic studies of Muslims. He notes thatthe discipline of anthropology has encountered numerous problems, includingits recognition of Victorian traveler’s reports, Spencerian “evolutionism,”and the postcolonial critique of Eurocentric textual representations ofnon-western others. Addressing the current state of anthropological theory,Varisco mentions the blurring of boundaries between established disciplinesas well as the particularly American problem over whether to maintain thefour-field approach of holistically studying human beings.In keeping with this Eurocentric slant toward “primitives,” he observesthat there were very few ethnographic studies of Muslims, except Evans-Pritchard’s 1940s work on Cyrenaican Bedouins and those by others followinghis example, until ethnographers began to produce Robert Redfieldinfluencedcommunity studies.Yetmany of these latter studies were done byresearchers who, with little proficiency inArabic, wrote from a distance andthus barely penetrated the surface of Islam in local Muslims’ lives. Varisco ...

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6

Etherington, Ben, and Samuel J. Spinner. "Primitivism Now, Primitivism Again: Introduction." Comparative Literature 76, no. 2 (June 1, 2024): 125–34. http://dx.doi.org/10.1215/00104124-11060583.

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Abstract This essay revisits critical issues in the scholarship on primitivism in the light of recent theoretical and historical developments. Particularly, it considers whether the expansion of primitivism studies to take in a range of contexts and cultures beyond the western European and North American ones with which it has so long been associated calls for new theorizations and historicizations. Along the way, it assesses why primitivism’s purview had previously been so narrow by tracing the development of scholarship associated with primitivism in modernist visual arts, and it weighs up the risks and opportunities in using the term to consider a broader spectrum of cultures and artistic media. It concludes that primitivism’s breadth reflects the magnitude of the crises that it has attempted to negate: a world facing multiple and overlapping extinction crises.

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7

Shipley, Jesse Weaver. "From Primitivism to Pan-Africanism: Remaking Modernist Aesthetics in Postcolonial Nigeria." Ghana Studies 20, no. 1 (2017): 140–74. http://dx.doi.org/10.1353/ghs.2017.0008.

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8

Sen, Uditi. "Developing Terra Nullius: Colonialism, Nationalism, and Indigeneity in the Andaman Islands." Comparative Studies in Society and History 59, no. 4 (September 29, 2017): 944–73. http://dx.doi.org/10.1017/s0010417517000330.

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AbstractThis article explores the legal structures and discursive framings informing the governance of one particular “backward” region of India, the Andaman Islands. I trace the shifting patterns of occupation and development of the islands in the colonial and postcolonial periods, with a focus on the changes wrought by independence in 1947 and the eventual history of planned development there. I demonstrate how intersecting discourses of indigenous savagery/primitivism and the geographical emptiness were repeatedly mobilized in colonial-era surveys and postcolonial policy documents. Postcolonial visions of developing the Andaman Islands ushered in a settler-colonial governmentality, infused with genocidal fantasies of the “dying savage.” Laws professing to protect aboriginal Jarawas actually worked to unilaterally extend Indian sovereignty over the lands and bodies of a community clearly hostile to such incorporation. I question the current exclusion of India from the global geographies of settler-colonialism and argue that the violent and continuing history of indigenous marginalization in the Andaman Islands represents a de facto operation of a logic of terra nullius.

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9

Belyaev, V. A. "Militant primitivism of F.I. Girenok and the logic of “cultural” self-awareness." Voprosy kul'turologii (Issues of Cultural Studies), no. 1 (January 30, 2024): 34–47. http://dx.doi.org/10.33920/nik-01-2401-03.

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The article analyzes the speech of F.I. Girenok at the Philosophical Council in 2022. The author identifies two components in Girenko’s position. The first is primitivism in thinking. The author examines the logic of sociocultural primitivism in its many historical manifestations, highlighting its ideal-typical form. The logic of primitivism is revealed as a response to the negatively understood complexity of sociocultural existence. The second component is “cultural” self-awareness. The author reveals the logic of this type of self-awareness, contrasting it with “postcultural-intercultural” self-awareness. At the same time, the logic of the sociocultural development of humanity is affirmed as moving in a “postcultural” direction. The author reveals a negative version of “cultural” self-awareness as a closure on one’s system of ultimate ideas about the world. Girenko's philosophical position is considered as a combination of an extreme version of primitivism with an extreme version of “cultural” self-awareness.

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10

Misra, Sanghamitra. "The Customs of Conquest: Legal Primitivism and British Paramountcy in Northeast India." Studies in History 37, no. 2 (August 2021): 168–90. http://dx.doi.org/10.1177/02576430211042143.

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The discourse around indigeneity, customary rights of possession and claims to political autonomy in Northeast India conventionally traces the postcolonial protectionist legislation for ‘tribes’ to various acts passed under the late colonial state, the most significant precursor being seen as the Government of India Act, 1935. This article will argue that one can in fact trace the ‘original moment’ in the idea of customary law for ‘tribes’ much further back in history, to the early decades of the nineteenth century. This historical moment was anchored in the beginnings of the East India Company’s conquest of the Garo hills in the late eighteenth and early nineteenth centuries, in the appropriation of the land and revenue of the Garos and in the ethnogenesis of the ‘hill Garo’. The article will explore the ways in which the beginning of the invention of customary law and traditional authority in Northeast India under East India Company rule was impelled by the Company’s demands for revenue and was shielded and secured by the deployment of military power across the hills. Over the course of the nineteenth century, the strategies of imperial control first introduced in the region were reproduced across the rest of Northeast India, underscoring the significance of the Garo hills as the first ‘laboratory’ of colonial rule in the region as well as sharpening our understanding of the character of the early colonial state. The article thus takes as its task the historicization of the categories of ‘customary law’, ‘traditional/indigenous authority’ and the ‘hill tribe’, all of which form the basis of late colonial and postcolonial legislation on the ‘tribe’.

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11

Chandra, Uday. "Liberalism and Its Other: The Politics of Primitivism in Colonial and Postcolonial Indian Law." Law & Society Review 47, no. 1 (February 21, 2013): 135–68. http://dx.doi.org/10.1111/lasr.12004.

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12

Maley, Willy. "Postcolonial Studies." Reformation 8, no. 1 (January 2003): 213–22. http://dx.doi.org/10.1179/ref_2003_8_1_010.

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13

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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14

Firth, David. "Postcolonial studies: an anthology: The postcolonial studies dictionary." Journal of Postcolonial Writing 52, no. 2 (March 3, 2016): 238–39. http://dx.doi.org/10.1080/17449855.2016.1154318.

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15

Viveiros de Castro, Eduardo, and Yuk Hui. "For a Strategic Primitivism." Philosophy Today 65, no. 2 (2021): 391–400. http://dx.doi.org/10.5840/philtoday2021412394.

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In this dialogue with Yuk Hui, Eduardo Viveiros de Castro discusses his work on the Amerindian perspectivism, multinaturalism; the relation between nature, culture and technics in his ethnographic studies; as well as the necessity of a non-anthropocentric definition of technology. He also discusses a haunting futurism of ecological crisis and automation of the Anthropocene, and explores a “strategic primitivism” as survival tool.

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16

Comberiati, Daniele. "Postcolonial cinema studies." Incontri. Rivista europea di studi italiani 27, no. 1 (May 17, 2012): 120. http://dx.doi.org/10.18352/incontri.7520.

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17

Schueller, M. J. "Postcolonial American Studies." American Literary History 16, no. 1 (March 1, 2004): 162–75. http://dx.doi.org/10.1093/alh/ajh011.

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18

Palladino, Mariangela. "Postcolonial cinema studies." Journal of Postcolonial Writing 48, no. 5 (December 2012): 565–66. http://dx.doi.org/10.1080/17449855.2012.708224.

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19

Bloom, Peter J. "Postcolonial cinema studies." Transnational Cinemas 6, no. 1 (January 2, 2015): 104–6. http://dx.doi.org/10.1080/20403526.2015.1018612.

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20

De Groof, Matthias. "Postcolonial Cinema Studies." Historical Journal of Film, Radio and Television 33, no. 2 (June 2013): 323–24. http://dx.doi.org/10.1080/01439685.2013.785144.

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21

Murty, Madhavi. "Postcolonial Media Studies." Feminist Media Histories 4, no. 2 (2018): 147–51. http://dx.doi.org/10.1525/fmh.2018.4.2.147.

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22

Kennedy, Valerie. "Postwar British Literature and Postcolonial Studies (Postcolonial Literature Studies Series)." English Studies 96, no. 1 (November 14, 2014): 111–12. http://dx.doi.org/10.1080/0013838x.2014.962321.

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23

Thomas, Alexandra. "A Review of "Media Primitivism"." Media-N 18, no. 1 (February 1, 2022): 143–46. http://dx.doi.org/10.21900/j.median.v18i1.870.

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This is a review of Delinda Collier’s 2020 book, Media Primitivism: Technological Art in Africa, that examines its importance to the fields of art history and media studies. Collier raises fundamental concerns about racist allegories that are often left unquestioned in foundational media theory texts. In so doing, she engages the role of mediation in African art history without relying on primitivizing rhetoric.

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24

Knapp, James F. "Primitivism and the Modern." boundary 2 15, no. 1/2 (1986): 365. http://dx.doi.org/10.2307/303444.

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25

Benson, Timothy O., and Jill Lloyd. "German Expressionism: Primitivism and Modernity." German Studies Review 15, no. 3 (October 1992): 621. http://dx.doi.org/10.2307/1430407.

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26

Block, Nick. "Jewish Primitivism by Samuel J. Spinner." AJS Review: The Journal of the Association for Jewish Studies 47, no. 1 (April 2023): 200–202. http://dx.doi.org/10.1353/ajs.2023.0017.

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27

Jahan, Dr Farhin. "Tabish Khair’s The Thing About Thugs: Approaching a Postcolonial Study from the Perspective of Oriental Phobia." International Journal of English Literature and Social Sciences 7, no. 3 (2022): 094–100. http://dx.doi.org/10.22161/ijels.73.15.

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The ideas of civilized versus uncivilized or west versus non-west, created with the aid of using the European Enlightenment, had been recognized, elevated and remodeled with the enlargement of European colonialism. Stereotypes of outsiders had been generated with the aid of using the colonial establishments of European nations and a few traits inclusive of laziness, aggression, violence, greed, sexual promiscuity, bestiality, primitivism, innocence and irrationality had been thrown at those businesses termed as ‘others.’ Postcolonialism, with the aid of using the tough colonial manner of wondering and writing literary works, attempts to head past the binaries of the colonizer or the colonized. It tries to reconstruct, reshape and redefine the colonized ‘self.’ Some of the postcolonial theorists bear in mind the colonized because of the colonial differences. Tabish Khair, one of the most important new writers in the Indian subcontinent, specializes in the topics associated with otherness, identification and discontent in colonized cultures. This paper, with the assistance of postcolonial and mental research of the colonized immigrants and their discontent, tries to investigate the ideas of oriental phobia in Tabish Khair’s novel, The Thing About Thugs (2010). It additionally attempts to discover the theoretical and narrative reflections of postcolonialism inside the novel.

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Jahan, Dr Farhin. "Tabish Khair’s The Thing About Thugs: Approaching a Postcolonial Study from the Perspective of Oriental Phobia." International Journal of English Literature and Social Sciences 7, no. 3 (2022): 094–100. http://dx.doi.org/10.22161/ijels.73.15.

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The ideas of civilized versus uncivilized or west versus non-west, created with the aid of using the European Enlightenment, had been recognized, elevated and remodeled with the enlargement of European colonialism. Stereotypes of outsiders had been generated with the aid of using the colonial establishments of European nations and a few traits inclusive of laziness, aggression, violence, greed, sexual promiscuity, bestiality, primitivism, innocence and irrationality had been thrown at those businesses termed as ‘others.’ Postcolonialism, with the aid of using the tough colonial manner of wondering and writing literary works, attempts to head past the binaries of the colonizer or the colonized. It tries to reconstruct, reshape and redefine the colonized ‘self.’ Some of the postcolonial theorists bear in mind the colonized because of the colonial differences. Tabish Khair, one of the most important new writers in the Indian subcontinent, specializes in the topics associated with otherness, identification and discontent in colonized cultures. This paper, with the assistance of postcolonial and mental research of the colonized immigrants and their discontent, tries to investigate the ideas of oriental phobia in Tabish Khair’s novel, The Thing About Thugs (2010). It additionally attempts to discover the theoretical and narrative reflections of postcolonialism inside the novel.

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29

Stein, Mark, John C. Hawley, and Emmanuel S. Nelson. "Encyclopedia of Postcolonial Studies." World Literature Today 77, no. 2 (2003): 156. http://dx.doi.org/10.2307/40158162.

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30

Raditlhalo, Sam Tlhalo. "Issues in postcolonial studies." Scrutiny2 17, no. 2 (September 2012): 123–28. http://dx.doi.org/10.1080/18125441.2012.747767.

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31

Koplatadze, Tamar. "Theorising Russian postcolonial studies." Postcolonial Studies 22, no. 4 (October 2, 2019): 469–89. http://dx.doi.org/10.1080/13688790.2019.1690762.

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32

Macdonald, Amanda. "Banality for postcolonial studies." Postcolonial Studies 4, no. 3 (November 2001): 361–73. http://dx.doi.org/10.1080/13688790120102705.

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33

Hassan, Salah D. "Canons after “Postcolonial Studies”." Pedagogy 1, no. 2 (April 1, 2001): 297–304. http://dx.doi.org/10.1215/15314200-1-2-297.

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34

Hassan, Ihab Habib. "Queries for Postcolonial Studies." Philosophy and Literature 22, no. 2 (1998): 328–42. http://dx.doi.org/10.1353/phl.1998.0043.

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35

Mellino, Miguel. "ITALY AND POSTCOLONIAL STUDIES." Interventions 8, no. 3 (November 2006): 461–71. http://dx.doi.org/10.1080/13698010600956105.

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36

Loomba, Ania. "Postcolonialism — Or postcolonial studies." Interventions 1, no. 1 (October 1998): 39–42. http://dx.doi.org/10.1080/13698019800510121.

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37

Phelps, Sue. "The Postcolonial Studies Dictionary." Reference Reviews 30, no. 4 (May 16, 2016): 20–28. http://dx.doi.org/10.1108/rr-01-2016-0007.

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38

Lubrich, Oliver, and Rex Clark. "German Studies Go Postcolonial." Eighteenth-Century Studies 35, no. 4 (2002): 625–34. http://dx.doi.org/10.1353/ecs.2002.0042.

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39

Hassan, Ihab. "Queries for Postcolonial studies." Third Text 12, no. 43 (June 1998): 59–68. http://dx.doi.org/10.1080/09528829808576734.

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40

Bahri, D. "Postcolonial Studies and Beyond." Comparative Studies of South Asia, Africa and the Middle East 27, no. 2 (January 1, 2007): 479–80. http://dx.doi.org/10.1215/1089201x-2007-019.

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41

Dittrich, Joshua. "Recolonizing the Mind: Gottfried Benn's Primitivism." New German Critique 43, no. 1 127 (February 2016): 37–58. http://dx.doi.org/10.1215/0094033x-3329187.

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42

Romeo, Caterina. "Intersecting Postcolonial Studies and Film Studies." Postcolonial Studies 19, no. 2 (January 20, 2016): 238–44. http://dx.doi.org/10.1080/13688790.2015.1089529.

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43

Shome, Raka. "When Postcolonial Studies Interrupts Media Studies†." Communication, Culture and Critique 12, no. 3 (May 25, 2019): 305–22. http://dx.doi.org/10.1093/ccc/tcz020.

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AbstractThis article utilizes a postcolonial theoretical framework to challenge and unsettle the ways in which media has been historicized in media studies where the time of the North Atlantic West is taken to be an unspoken normative assumption through which we chart media’s development. Further, this article attempts to move us to the Global South by calling attention to media objects and the mediated lives that function through those objects, that have not received any place in media history. Nor are they recognized as a media object. The basic questions that this article raises are: (a) what happens to our understanding of media’s development when we complicate the temporality (North Atlantic Western) through which we narrate the history of media, and (b) What happens to our understanding of what media is when 24/7 electrification is not taken as a norm in our recognition of a media or technology object. What other media objects and mediated lives might then become visible?

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44

Shome, Raka. "When postcolonial studies meets media studies." Critical Studies in Media Communication 33, no. 3 (May 26, 2016): 245–63. http://dx.doi.org/10.1080/15295036.2016.1183801.

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45

Kalampung, Yan Okhtavianus. "The Theory of Postcolonial Trauma and its Impact on the Religious Studies." Potret Pemikiran 25, no. 2 (December 27, 2021): 207. http://dx.doi.org/10.30984/pp.v25i2.1669.

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This article argues that postcolonial trauma theory is beneficial not only for recognizing postcolonial people’s trauma but also for the development of religious studies. The western trauma theory ignored the trauma of colonialism which still has many influences in the contemporary world. Here to respond to that condition, the postcolonial trauma theory shall probe how colonialism left trauma in the society of postcolonial people. Not only that topic, but this article also investigates how the adaptation of postcolonial trauma theory on religious studies. Because religion, as a fact of contemporary society, has got a thorough influence from colonialism. The approach of this study is qualitative research by investigating literature about postcolonial trauma. By probing the literature around the postcolonial trauma theory and its adaption in religious studies, this article shall open the possibility of another development in religious studies. This research concludes that the postcolonial trauma theory can be advantageous to religious studies. Keywords: Postcolonial trauma; trauma studies; religious studies; biblical studies.

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46

Shakoor, Abdul, and Mustanir Ahmad. "ANARCHO-PRIMITIVISM IN D.H. LAWRENCE’S POST WAR FICTION: AN ECO-CRITICAL ANALYSIS." Pakistan Journal of Social Research 04, no. 04 (December 31, 2022): 10–17. http://dx.doi.org/10.52567/pjsr.v4i04.782.

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Eco-criticism is an emerging area of investigation in literary and critical studies aiming at the analysis of the role and representation of nature and environment in literary works. Eco-critics speak for nature which, they believe, is silenced, and oppressed by anthropocentric mindset and human lust for profit and comfort. Critique of modern industrial civilization and celebration of pre-colonial primitive cultures are the important concerns in the contemporary eco-critical discourse. Anarchism aims at the eradication of modern civilization, advocating the restoration of pre-modern and pre-egalitarian primitive mode of existence. Anarcho-primitivism, combining anarchists’ distrust for modern civilization and authoritarianism with primitivists’ interest in simple and primitive mode of living, involves a critique of modern industrial civilization, advocating a return to non-civilized primitive ways of life. Anarchist and anarcho-primitivist elements are perceptible in Lawrence’s post-war fiction which exudes his aversion for modern industrial civilization for its barrenness, decay and sterility, and its unspeakable damage to the natural environment, and his predilection for non- European primitive cultures and societies which, in comparison to dead European existence, present a better alternative with their vitality and healthier mode of existence. This paper, by adopting the qualitative research method and using the key concepts of the representative anarchist, primitivist and ecocritical thinkers as theoretical framework, has attempted to analyse anarcho-primitivism in Lawrence’s post-war fiction from ecocritical perspective. Keywords: Eco-criticism, Anarchism, Primitivism, Anarcho-primitivism, Future primitive

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47

De Ros, Xon. "María Blanchard and the Ideology of Primitivism." Bulletin of Spanish Studies 95, no. 5 (May 28, 2018): 393–410. http://dx.doi.org/10.1080/14753820.2018.1497324.

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48

Sorensen, Eli. "Postcolonial Melancholia." Paragraph 30, no. 2 (July 2007): 65–81. http://dx.doi.org/10.3366/prg.2007.0025.

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The article attempts to identify some of the boundaries and limits of postcolonial studies, with a specific focus on its relationship to the literary. Leading critics have argued that the contemporary field of postcolonial studies has become melancholic, as a consequence of its institutionalization in recent years, and the article suggests reading these signs of melancholia as an expression of the failed attempt to identify with the dimension of the literary in the postcolonial text.

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Spinner, Samuel J. "Plausible Primitives: Kafka and Jewish Primitivism." German Quarterly 89, no. 1 (January 2016): 17–35. http://dx.doi.org/10.1111/gequ.10253.

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Ghinelli, Paola. "Aa. Vv., «Francophone Postcolonial Studies»." Studi Francesi, no. 144 (XLVIII | III) (December 15, 2004): 654–55. http://dx.doi.org/10.4000/studifrancesi.38407.

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