The Future of Postcolonial Studies
This blog is a task assigned by Dilip Barad sir. In this blog I am going to deal with Ania Loomba's two articles, and try to summarize and describe my overall understanding here in this blog. Here I describe my understanding in Postcolonial Studies, Globalization and The Future of Postcolonial Studies.
What is Postcolonial Study?-
Postcolonial studies is an interdisciplinary field of academic inquiry that critically examines the historical, cultural, social, and political legacies of colonialism and imperialism. It focuses on the impact of colonization on colonized societies, their cultures, identities, and ongoing struggles for autonomy, representation, and social justice.
This field emerged as a response to the need to analyze and understand the complexities of the colonial experience, including the effects of colonization on various aspects of life in formerly colonized regions. Postcolonial studies encompasses a wide range of disciplines, including literature, history, anthropology, sociology, cultural studies, and more, offering diverse perspectives on the lasting effects of colonialism.
Key aspects of postcolonial studies involve deconstructing dominant colonial narratives, examining power dynamics between colonizers and the colonized, exploring the intersections of culture and identity, and advocating for decolonization and the empowerment of marginalized voices.
Overall, postcolonial studies serves as a platform for critical analysis, cultural representation, and the recognition of the ongoing struggles faced by formerly colonized societies while aiming to challenge, rethink, and reimagine the legacies of colonialism in the contemporary world.
Themes of Postcolonial Studies
Themes in postcolonial studies encompass a wide range of critical perspectives and areas of inquiry. Some key themes include:
Colonialism and Imperialism: Analysis of the historical, economic, and political aspects of colonial domination, including the impact on colonized societies, economies, and cultures.
2. Identity and Representation: Exploration of how colonialism shaped identities, both individual and collective, and influenced the representation of marginalized groups in literature, art, media, and discourse.
3. Power and Resistance:
Examination of power dynamics between colonizers and the colonized, as well as forms of resistance, subversion, and agency exercised by subjugated communities.
4.Cultural Hybridity:
Study of cultural exchanges, syncretism, and hybrid identities emerging from the interactions between colonizers and the colonized, highlighting the complexities of cultural assimilation and adaptation.
5. Language and Discourse:
Analysis of the role of language in colonialism, including the imposition of dominant languages, linguistic imperialism, and the subversion or reclamation of languages by marginalized groups.
6.Postcolonial Literature and Arts:
Study of literature, arts, and other cultural expressions that reflect and critique the colonial experience, emphasizing voices from formerly colonized regions.
7.Nationalism and Postcolonial Politics:
Examination of postcolonial nation-building, the complexities of nationalism, and the challenges faced by newly independent states in governance, development, and identity formation.
8.Globalization and Neocolonialism:
Analysis of contemporary power structures, economic dependencies, and cultural influences in the context of globalization, which some argue perpetuates forms of neocolonialism.
These themes in postcolonial studies serve as frameworks for analyzing the legacies of colonialism, understanding the complexities of postcolonial societies, and advocating for social justice, equality, and decolonization.
Globalization and the future of postcolonial studies (Ania Loomba 2nd edition of colonialism and postcolonialism)
This article opens by discussing the events of September 11, 2001 (9/11), the Global War on Terror, and the subsequent US military actions in Afghanistan and Iraq. These events challenge the conventional view of our world through a purely postcolonial lens. However, some argue that these events are also part of the larger process of globalization.
Globalization has significantly reshaped our world to the point where many supporters and critics believe that the historical context of European colonialism is no longer as crucial for analysis. Instead, they propose examining globalization through the lens of transnational networks, international flows, and the breakdown of geographic and cultural borders. These concepts, familiar to postcolonial critics, are now used to suggest a departure from traditional narratives of colonialism and anti-colonialism.
Michael Hardt and Antonio Negri, in their book "Empire," argue that the modern global order has created a different kind of power structure, which they call 'Empire.' This concept contrasts with the traditional idea of European empires.
Unlike imperialism, this 'Empire' doesn't have a specific central power location or fixed boundaries. It's a way of ruling that isn't tied to any particular place and continuously expands across the entire world without set borders. 'Empire' manages diverse identities, flexible hierarchies, and various exchanges through interconnected systems of control. In this global system, the distinct national distinctions of the old imperial map have blended together, creating a diverse and interconnected global society.
Hardt and Negri don't see the United States as the main power in this new order. They believe the Empire arises from the worldwide spread of the US's internal plan to include minorities instead of pushing them away. They compare this new Empire more to ancient Rome than European colonialism because, like Rome, it includes different areas without always directly controlling them.
The argument about the Empire is part of a bigger ongoing discussion about globalization's nature and impacts. Tim Brennan points out that the Empire theory doesn't talk much about the actual people and histories affected by the Empire's actions. Today's forms of colonization aren't given much attention in a book that talks a lot about various topics like multitudes, controlling populations, and creating different kinds of value.
Global movement of money, businesses, workers, products, and shoppers breaks down old systems of ranking and unfairness. It makes nations more open and changes how countries relate to each other. This creates new chances that, in some way, reach every part of society.
Arjun Appadurai's book 'Modernity at Large' talks about how globalization brings together many different places and creates new mixtures of cultures. This includes new ways of communicating, different kinds of food and clothing, and changes in how people buy things. These examples show that globalization brings both new things and advantages.
Simon Gikandi, in his work on "Globalization and the claim of Postcoloniality," notices that even though globalization often seems to make the ideas of postcolonial criticism less important, it actually emphasizes the newness of globalization by using terms like 'hybridity' and 'difference' from postcolonial studies.
Etienne Balibar connects new forms of racism to anti-Semitism, highlighting that these ideologies remain rigid even when they use cultural differences instead of biological ones. Fear and prejudices against Arabs often link Islam with views incompatible with being European, portraying Muslims as unable to fit into Western societies, often associated with violence, especially after the 9/11 attacks.
Some critiques after colonial times have separated culture from its social and economic roots. Postcolonial studies, however, have notably emphasized the connection between cultural expressions and global politics for the past forty years. The stereotypes portraying Muslims as violent and Asians as hardworking, following their own business and family rules, not only stem from older colonial perceptions but also persist in today's global economic and political contexts.
In today's world of dominant capitalism, postcolonialism critics should explore new realities without solely focusing on cultural diversity. Traditional or modern conflicts in literature won't help us understand the dynamics of 'Capitalist controlled Globalization.'
Important conflicts now involve:
- People against market fundamentalism, which is seen as more threatening than religious fundamentalisms.
- People against the close ties between private corporations and elected politicians.
- People against individual private companies.
- People against multinational companies (MNCs).
Critics of globalization acknowledge its transformative power but question its claimed democratizing or radical effects, highlighting its historical context. Globalization has spread information, technology, and prosperity to new parts of the world.
P. Sainath observes that the mobility of capital far from fostering ideological openness has resulted in its own fundamentalism (strict adherence to the basic principle of any subject or discipline).
‘Market fundamentalism destroys more human life than any other simply because it cuts across all national, cultural, Geography, religious, and other boundaries.It's as much at home in Moscow as in Mumbai or Minnesota, based on the premise that the market is the solution to all the problems of the human race, it is, too a very religious fundamentalism. it has its own Gospel: the Gospel of St. growth of, St. choice…’
In the earlier era of colonial globalization, the world became more connected economically but also saw deeper divides between the wealthy and the poor. The current global setup both creates new opportunities and reinforces inequalities. Statistics from the World Bank show that poverty increased during the 1990s, with a third of the world's workforce facing unemployment or underemployment.
Critics like Nicanor Apaza see globalization as a form of domination. Joseph Stiglitz, a Nobel laureate and former World Bank Chief Economist, criticizes 'market fundamentalism' imposed by institutions like the World Bank and IMF, comparing their approach to colonial rule.
Stiglitz suggests that IMF dealings with developing nations resemble colonialism, raising doubts about real changes since the official end of colonialism.
Hardt and Negri view the United States as an imperial power acting for global interests, not just its own. However, worldwide protests against wars suggest that many don't support US actions, seeing it as both ultra-nationalist and imperialist.
Nationalism remains a strong force, shaping conflicts worldwide alongside multinational corporations. Rather than viewing the new global order versus national ideologies, it's better to see them forming alliances and conflicts.
Countries like North Korea and India developed nuclear programs against US influence, but this doesn't necessarily signify progress. India, for example, is repressive within its own borders in regions like Kashmir, yet collaborates with multinationals. Additionally, various forms of nationalism have risen, fueling movements against multinationals and sometimes opposing the US, but often associated with backward social and ideological views.
Narmada Bachao Aandolan
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According to Hardt and Negri, challenging the Empire is possible from various places, and it's vulnerable to rebellion. Resistance against globalization often takes local forms, like the case of the Narmada Bachao Andolan (NBA) in India.
The NBA protested the Narmada Valley development project, which aimed to build unsustainable dams, displacing thousands of tribal people. With a long struggle, the NBA successfully led a campaign against the project, prompting the World Bank to withdraw its support in 1993.
Palit discusses how the NBA used local knowledge and Gandhian anti-colonial methods, gaining support from women's groups, trade unions, left-wing parties, and global movements. Although they didn't fully halt the dam construction, the NBA mobilized millions, revealing the influence of local and global economic powers.
Rule of Universities
The new imperialism involves universities directly. Some suggest that the US should follow Britain's example by sending its best students from top universities on imperial missions. However, there's concern about how these students would be prepared for such roles.
A report called "Defending Civilization" by the American Council of Trustees and Alumni (ACTA) claims that American universities aren't ready because many academics and students criticize US policies. They argue that on campuses, it's common to blame Western civilization for global issues, despite its contributions to democracy, human rights, and tolerance. The report criticizes universities for adding courses on Islamic and Asian cultures after 9/11 instead of highlighting America and Western civilization.
Even those teaching Western history and literature face criticism. Previous ACTA reports complained that Shakespeare was being removed from required courses, and classes on Shakespeare and the Renaissance were focusing too much on social issues like poverty and sexuality.
Postcolonial theory argues it's wrong for scholars to use their knowledge of other cultures to serve American power.
If universities want to uphold free inquiry and dissent and avoid being tools of any power, it's crucial to continue critiquing past and present empires more than ever.
Examples of Globalization
Certainly! Globalization is evident in various forms of media, including TV ads and movies. Here are a few examples:
1.Coca-Cola Advertisements:
Coca-Cola is a prime example of a global brand that utilizes TV ads to showcase its products across cultures worldwide. Their commercials often feature diverse settings, people from different backgrounds, and various languages to resonate with a global audience. For instance, during festive seasons, they create ads that incorporate cultural celebrations from different countries, emphasizing unity and happiness.
2. Hollywood Movies:
Hollywood films are a significant aspect of globalization in the entertainment industry. Many movies produced in Hollywood have global appeal and are distributed and marketed internationally. They often feature diverse casts, blend different cultures, and incorporate themes that resonate across borders. Marvel superhero movies, for instance, attract audiences globally with their universal themes of heroism and teamwork.
3. Luxury Brand Advertisements:
Luxury brands like Chanel, Louis Vuitton, or Gucci often create TV ads that target affluent consumers worldwide. These ads feature high production value, international locations, and celebrities or influencers from various countries to create a sense of exclusivity and aspiration.
4. Online Streaming Services:
Platforms like Netflix, Amazon Prime Video, and Disney+ have expanded globally, offering content that caters to diverse audiences. They produce original series and movies in multiple languages, providing subtitles or dubbing to make content accessible to viewers worldwide. Shows like "Money Heist" or "Squid Game" gained immense popularity globally due to their availability and appeal across cultures.
Globalization in media, particularly in TV ads and movies, reflects a conscious effort to reach and resonate with diverse audiences by embracing cultural diversity, using multiple languages, and incorporating themes that transcend geographical boundaries.
THE FUTURE OF POSTCOLONIAL STUDIES
Dipesh Chakrabarty discovered that despite extensively studying theories of globalization, Marxist capital analysis, subaltern studies, and postcolonial criticism for twenty-five years, he felt unprepared to analyze the global environmental crisis of climate change.
Vandana Shiva, an environmental activist, connects colonialism with the destruction of environmental diversity, pointing out that capitalism and trans-national corporations have worsened the damage caused during colonial times.
Feminist environmentalists emphasize the close relationship between ecology and human culture, especially in third world countries, where saving the environment should consider the needs of communities.
Rob Nixon highlights how American literature and natural history often glorify wilderness but tend to overlook the history of colonized peoples. He criticizes American environmental writing for neglecting non-American geographies and their disappearing histories.
Ken Saro Wiwa led MOSOP, a group representing the Ogoni people in Nigeria, who faced displacement and environmental devastation due to oil drilling by multinational companies in their oil-rich lands.
Shell Oil eventually acknowledged collaborating with the Nigerian military in Saro Wiwa's execution in 1995.
In India, the Narmada Bachao Andolan (NBA) protested against a project involving multinational and local funding, aiming to construct numerous large dams across central India. These protests focused on the ecological harm and the displacement of thousands of tribal people in the Narmada valley.
Chittaroopa Palit, a key figure in the NBA, learned that while international political factors and supportive groups play roles, they cannot replace the importance of grassroots mass movements. For instance, after the SPD government in Berlin refused Siemens a guarantee for the Maheshwar dam, it supported the company in equally destructive projects like the Tehri dam and Three Gorges Dam, where there were no strong ground-level protests.
In contrast, the resistance against forest exploitation in Central India involves Maoist guerrillas controlling significant territories and facing pursuit by the police and army, particularly in iron and bauxite mining areas.
Arundhati Roy highlighted how India's post-independence constitution endorsed colonial policies, making the State control tribal homelands, turning tribal populations into land squatters and depriving them of traditional forest rights. Roy and others have documented the Indian State's alignment with national and global conglomerates in industries like iron, steel, bauxite, and aluminum.
David Harvey redefining Primitive accumulation points out that-
All the features of primitive accumulation that Marx mentions have remained powerfully present with capitalism's historical geography until now. Displacement of peasant populations and the formation of a landless proletariat has accelerated in countries such as Mexico and India in the last three decades, many formerly common property resources, such as water, have been privatized (often at World Bank insistence) alternative (indigenous and even, in the case of the United States, petty commodity) forms of production and consumption have been suppressed. Nationalized industries have been privatized. Family farming has been taken over by agribusiness. And slavery has not disappeared (particularly in the sex trade).
Paula Chakravartty and Denise Ferreira da Silva pose a crucial question about vulnerability to dispossession, highlighting Harvey's oversight in acknowledging the impact of blackness and Latinidad on turning homes into precarious traps, especially evident in the subprime mortgage crisis. They question how racial and cultural differences contributed to profiting from unpayable loans, turning them into 'high-risk' securities.
Dipesh Chakrabarty challenges the historical assumption that environmental changes were too slow to significantly affect human history. He introduces the term 'Anthropocene' to define the era where human actions profoundly impact the planet. He acknowledges that climate change, influenced by global capital, will intensify inequalities, but unlike capitalist crises, there are no safe havens for the wealthy in this environmental crisis, evident in events like drought in Australia and wildfires affecting affluent neighborhoods in California.
Susie O'Brien and Imre Szeman highlight that postcolonial studies have uniquely emphasized the connections between cultural forms and geopolitics over the last four decades. However, they urge for a deeper engagement with historical work to better understand the relationship between culture and geopolitics. They argue that focusing narrowly on the present obscures our understanding of the world and stresses the importance of comprehending pre-colonial histories for a more sophisticated approach to the present.
Baucom suggests that expanding our self-understanding over time shouldn't lead to despair, as seen in Chakrabarty's analysis, but rather should foster a stronger commitment to preserving life on the planet for the future.
Ania Loomba concludes by pointing out new avenues for postcolonial studies, including environmental concerns, indigenous histories, premodern cultures, and the ongoing impacts of global capitalism on territories and communities. These areas demand a fresh reevaluation of colonial history, freedom, racial hierarchies, gender dynamics, and community structures.
SOME EXAMPLE OF ECOCRITICISM AND POSTCOLONIALISM
Here are some simple examples of ecocriticism and postcolonialism:
Ecocriticism Example:
Ecocriticism focuses on the relationship between literature and the environment. For instance, in analyzing a novel like "The Lorax" by Dr. Seuss, ecocriticism would explore how the story addresses environmental issues, conservation, and humanity's impact on nature. It would examine the themes of deforestation, consumerism, and the importance of preserving ecosystems conveyed through the characters and the story's message.
Postcolonialism Example:
Postcolonialism deals with the effects of colonialism and imperialism on cultures and societies. Consider analyzing Chinua Achebe's novel "Things Fall Apart"
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