POSTCOLONIALISM

             Here, I'll discuss about postcolonialism in detail. This is the task about session which was held on sunday, 22nd november 2020.

           Professor Bill Ashcroft from Sydney, Australia discussed about this topic in detail. 

              Postcolonialism is the critical academic study of the cultural legacy of colonialism and imperialism, focusing on the human consequences of the control and exploitation of colonized people and their lands. More specifically, it is a critical-theory analysis of the history, culture, literature, and discourse of (usually European) imperial power.

            As an epistemology (i.e., a study of knowledge, its nature, and verifiability), ethics (moral philosophy), and as a political science (i.e., in its concern with affairs of the citizenry), the field of postcolonialism addresses the matters that constitute the postcolonial identity of a decolonized people, which derives from:

1. The colonizer's generation of cultural knowledge about the colonized people; and
2. How that Western cultural knowledge was applied to subjugate a non-European people into a colony of the European mother country, which, after initial invasion, was effected by means of the cultural identities of 'colonizer' and 'colonized'.

                Postcolonialism is aimed at disempowering such theories (intellectual and linguistic, social and economic) by means of which colonialists "perceive," "understand," and "know" the world. Postcolonial theory thus establishes intellectual spaces for subaltern peoples to speak for themselves, in their own voices, and thus produce cultural discourses of philosophy, language, society, and economy, balancing the imbalanced us-and-them binary power-relationship between the colonist and the colonial subjects. 

             Postcolonialism, the historical period or state of affairs representing the aftermath of Western colonialism; the term can also be used to describe the concurrent project to reclaim and rethink the history and agency of people subordinated under various forms of imperialism. 

                  Post-colonial criticism is similar to cultural studies, but it assumes a unique perspective on literature and politics that warrants a separate discussion. Specifically, post-colonial critics are concerned with literature produced by colonial powers and works produced by those who were/are colonized. Post-colonial theory looks at issues of power, economics, politics, religion, and culture and how these elements work in relation to colonial hegemony (Western colonizers controlling the colonized).

                  Therefore, a post-colonial critic might be interested in works such as Daniel Defoe's Robinson Crusoe where colonial "...ideology [is] manifest in Crusoe's colonialist attitude toward the land upon which he's shipwrecked and toward the black man he 'colonizes' and names Friday" (Tyson 377). In addition, post-colonial theory might point out that "...despite Heart of Darkness's (Joseph Conrad) obvious anti-colonist agenda, the novel points to the colonized population as the standard of savagery to which Europeans are contrasted" (Tyson 375). Post-colonial criticism also takes the form of literature composed by authors that critique Euro-centric hegemony.

             Postcolonial theory thus establishes intellectual spaces for subaltern peoples to speak for themselves, in their own voices, and thus produce cultural discourses of philosophy, language, society, and economy, balancing the imbalanced us-and-them binary power-relationship between the colonist and the colonial subjects.

              Although there were (and are) many different kinds of imperialism and thus of decolonization, two of the most-important periods for those who study postcolonialism include the British disengagement from its second empire (of the 19th and 20th centuries) and the decolonization movements of the 1960s and ’70s in Africa and elsewhere. 

                It was during the latter era in particular that many of the international principles and instruments of decolonization were formally declared (although the history of their emergence and formation goes back much farther) and that the language of national self-determination was applied to liberationist movements within former colonial territories. 

               The processes triggered by those struggles were not only political and economic but also cultural. Previously subjugated individuals sought to assert control over not only territorial boundaries—albeit ones carved out by the imperial powers—but also their language and history.