Pub Date : 2020-04-20DOI: 10.21428/9610ddb2.46de84ab
Fahim Farzadfard, L. Kang, S. Bates, Karthik Dinakar, Samuel Klein, J. Kreindler, A. J. Phillips, Jess Sousa, Amelia Wattenberger, J. Weis, Joichi Ito
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Pub Date : 2018-11-19DOI: 10.1080/1369801X.2018.1547214
Endika Rodriguez Martin
The settler colonial framework provides Palestine studies with a useful tool, opening new lines of inquiry and leading to new fields of study. This essay examines the impact of the Zionist settlement policy on rural Palestine during the Mandatory period. Through a demographic analysis, the essay argues the displacement of these peasants was the result of an intentional transfer policy by the Jewish community. Transfer constituted an important part of the overall Zionist ideology and attitude towards the local population. The displacements and removal of the indigenous population started before the Nakba, including the British Mandate period, due to the settler colonial need to become a demographic majority in the land under dispute. Zionist historiography argues Zionists did not interfere in the daily life of the Palestinians and stresses the profitable aspects of Jewish immigration. This essay, using settler colonial theories, challenges this historiography and proposes new tools to deal with other settler colonial cases around the world. This essay is based on four population sources used during the British Mandate to determine the consequences of land purchases and immigration in the Haifa and Nazareth sub-districts during that period. The analysis of the growth rates of all the communities and villages will illustrate the consequences of the Zionist settler-colonial project. This essay discusses the replacement of population and the importance of population, access to land, and immigration trends for the Zionist settler-colonial enterprise on their way to becoming the demographic majority on the land of the Historical Palestine.
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Pub Date : 2018-11-17DOI: 10.1080/1369801X.2018.1460219
Brigit Knüsel Adamec
This essay introduces texts written in the 1950s and 1960s that left behind conceptual traces of the pressing questions that were raised for various authors from their experiences of exile under colonialism in Hong Kong. The primary focus was a comprehensive investigation into China’s recent history and the working out of broader theoretical frameworks inspired by contemporary thinkers (mostly from Europe and the United States). The critical appropriation of “liberal values” became an important starting point in the theoretical writings of Lao Sze-kwang (勞思光 1927–2012). Intertwining the historical contexts of migration, exile, and Cold War colonialism with the development of Lao’s thought will reveal his explicit concern with establishing open value systems. Exile in the form of a specific colonial “liberal environment” provided him with a space where he could reappropriate and communicate ideas related to the Confucian tradition, as well as critically comment on the contemporary liberalism of F. A. Hayek (1899–1992).
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Pub Date : 2018-07-11DOI: 10.1080/1369801X.2018.1487314
Jaouad El Habbouch
The visibility of globalization as a bundle of social, economic, political, cultural, ideological, and epistemological processes as well as military practices has not only recalibrated postcolonial critical and theoretical positions, but also has redefined its parameters for reading the history of ideas and power. The endless wealth and plenitude this critical trajectory carries for postcolonial studies is resourced by a whole set of new critical practices which look into the productive forces shaping the dynamics of human history. This critical reformulation and recalibration of postcolonial cultural politics of engaging the violent histories of western imperialism and colonialism will be discursively explored through a critical focus on the link between postcolonial studies, globalization, world-literature, and terrorism. The contention is to redirect the interpretive horizon of such postcolonial critical parameters as history, ideology, culture, nation, race, gender, class, ethnicity, religion, etc. from mere discursive constructions entertaining a sense of epistemological primacy or precedence over the laws of historical evolution into “modalities of existence,” whose material conditions of possibility and rules of formation are conditioned by the power of economy not only to inflect the dissemination and productions of human knowledge, but also to govern the forces which shape the evolution of human history.
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Pub Date : 2018-07-11DOI: 10.1080/1369801X.2018.1487327
Brahim El Guabli
I investigate the politics underlying Pan-African festivals in Algeria and Morocco and argue the two political regimes’ scramble for influence in sub-Saharan Africa has shifted to the festivalization of Tijāniyya Sufi order and the organization of Africa-themed cultural festivals. Analyzing the politics undergirding the organization of Tijāni mawāsim (annual gatherings) and Essaouira Gnawa World Music Festival, I make a case for a refigured meaning of Pan-Africanism, which has shifted to focus on spiritual and religious communities. However, this spiritual Pan-Africanism, which is performed through official patronage and a high degree of ritualization, is just one aspect of an ongoing resignification of this seminal concept. The institutionalization of Pan-African religious foundations that bring together African religious scholars is the latest aspect of this resignification. Finally, Essaouira Gwana World Music Festival is another site in which a secular aspect of this refigured Pan-Africanism plays out to address both Africa and the diaspora.
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Pub Date : 2018-04-03DOI: 10.1080/1369801X.2018.1446842
Rebecca L. Walkowitz
Let’s start with the starkest, most tendentious version of what’s happened to the field. The movement “from” Postcolonial “to” World Anglophone has involved two principal gestures: the promotion of medium (language) and the demotion of methodology, political orientation and historical analysis. Medium appears at best neutral and at worst inert, naive and denotative, whereas methodology is strategic, pointed and sophisticated. I take it that this is what Roanne Kantor means when she argues, more neutrally than I have put it here, that the category of “Global English” is “anti-theoretical”: it names an object but not an approach to that object. Kantor neatly encapsulates her position with this witty distinction: “increasingly postcolonial studies is something we do; Global Anglophone is what we are” (emphasis in original). Kantor’s account serves neither to lament nor to deny. She thinks the denotative is an opportunity, and indeed we find this refreshing and provocative disposition expressed throughout several of the essays collected here. In fact, many of the essays propose that the denotative can improve the connotative: that the temporary demotion of methodology might be good, in the end, not only for what we are but also for what we do. Kantor argues the emphasis on Global English makes the field’s unstated language biases more visible, opens up a scholarship to comparison with literary traditions that are not rooted in anticolonial projects and creates room for the investigation
{"title":"Response","authors":"Rebecca L. Walkowitz","doi":"10.1080/1369801X.2018.1446842","DOIUrl":"https://doi.org/10.1080/1369801X.2018.1446842","url":null,"abstract":"Let’s start with the starkest, most tendentious version of what’s happened to the field. The movement “from” Postcolonial “to” World Anglophone has involved two principal gestures: the promotion of medium (language) and the demotion of methodology, political orientation and historical analysis. Medium appears at best neutral and at worst inert, naive and denotative, whereas methodology is strategic, pointed and sophisticated. I take it that this is what Roanne Kantor means when she argues, more neutrally than I have put it here, that the category of “Global English” is “anti-theoretical”: it names an object but not an approach to that object. Kantor neatly encapsulates her position with this witty distinction: “increasingly postcolonial studies is something we do; Global Anglophone is what we are” (emphasis in original). Kantor’s account serves neither to lament nor to deny. She thinks the denotative is an opportunity, and indeed we find this refreshing and provocative disposition expressed throughout several of the essays collected here. In fact, many of the essays propose that the denotative can improve the connotative: that the temporary demotion of methodology might be good, in the end, not only for what we are but also for what we do. Kantor argues the emphasis on Global English makes the field’s unstated language biases more visible, opens up a scholarship to comparison with literary traditions that are not rooted in anticolonial projects and creates room for the investigation","PeriodicalId":46172,"journal":{"name":"Interventions-International Journal of Postcolonial Studies","volume":"20 1","pages":"361 - 365"},"PeriodicalIF":0.7,"publicationDate":"2018-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/1369801X.2018.1446842","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59770165","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-04-03DOI: 10.1080/1369801x.2018.1446841
G. Desai
The five essays gathered here invite us to think through the enduring as well as changing character of postcolonial literary and cultural studies over the past few decades. They do so from a self-identified generationally specific position of recent entrants into the field and they all share a common interest and expertise in South Asian literary studies. As someone who has primarily identified as an Africanist for most of my career and as one who is shockingly reminded that he is no longer one of the younger entrants in the field, I am delighted to be included in this conversation, from which I have had much to learn. I will turn to the individual contributions in due course, but it might be useful to get to what I see as the heart of the collective concerns articulated here. One set of concerns has to do with the ways in which scholarship in the field is named and categorized –what, for instance, are the valences of the terms “postcolonial” as opposed to “global” as opposed to “world” as opposed to “Anglophone”? What kinds of questions and lines of research do they each enable? What avenues might each in turn foreclose? This discussion was prompted, as Monika Bhagat-Kennedy reminds us, over the last three or four years as the Modern Language Association reorganized its former structure of scholarly divisions and discussion groups into fora that were in some cases renamed and reimagined in various ways. It has also arisen in the midst
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Pub Date : 2018-02-17DOI: 10.1080/1369801X.2017.1403347
Gonzalo Fernández Parrilla
This essay explores the relation between postcolonial theory and modern Arabic literature from a Spanish perspective. Both postcolonial studies and Arabic and Islamic studies present in Spain rather exceptional histories. Somehow dissociated from its original formulation, postcolonial studies were received in Spain more as a way of dealing with new “English” literatures than as a critical tool. On the other hand, the singularity of Spanish history ended up establishing Al-Andalus as a “domestic Orient”. However, the Spanish case is also unique because of Spanish colonialism in the North of Morocco and the Western Sahara. This other “Orient”, this time colonized, did not match Edward Said’s formulation for imperialism as “a dominant metropolitan centre ruling a distant territory”. Both North Africa and Al-Andalus were too embedded, historically and geographically, within “Spain”. This unique position of Spain, as a place that was orientalizing (and colonizing) at the same time it was orientalized is a complex and ambivalent situation that created (and still creates) many disorientations. On top of that, postcolonial Hispanophone literatures have been absent both from the postcolonial debates that have privileged texts written in English and French, and from the history of Spanish literature.
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Pub Date : 2017-11-17DOI: 10.1080/1369801X.2017.1348243
Carlos Garrido Castellano
This essay examines how Caribbean artists have employed withdrawal in critical, insurgent ways. I confront several Caribbean projects developed in different chronologies and locations that have attempted to use withdrawal in order to challenge uneven institutional dynamics. The examples I discuss here – Cuban art dedicates itself to baseball (Havana, José A. Echevarría Stadium (Vedado), 1989), Silvano Lora’s Marginal Biennial (Santo Domingo, multiple locations, 1992), Joëlle Ferly’s L’Art de faire la grève (Martinique, Fondation Clément, 2009) and L’Artocarpe (Guadeloupe, ongoing) – problematize the role of artistic agency, the reach of the exhibition form and the influence of foreign expectations. Traditionally, Caribbean art has been subjected to a process of commodification and exoticization. Through the examination of those four practices, I will assert that an alternative genealogy of active, productive interventions concerned with staging emancipative spatial dynamics beyond representational constraints and objecthood can be found.
这篇文章探讨了加勒比艺术家如何以批判的、反叛的方式运用隐退。我遇到了几个在不同年代和地点开发的加勒比项目，这些项目试图利用退出来挑战不平衡的体制动态。我在这里讨论的例子-古巴艺术致力于棒球(哈瓦那，jos A. Echevarría体育场(维达多)，1989年)，Silvano Lora的边缘双年展(圣多明各，多个地点，1992年)，Joëlle Ferly的L 'Art de faire la gr(马提尼克，foundation classment, 2009年)和L 'Artocarpe(瓜德罗普岛，正在进行中)-对艺术机构的作用，展览形式的范围和外国期望的影响提出了问题。传统上，加勒比艺术经历了一个商品化和异国化的过程。通过对这四种实践的考察，我将断言，可以找到一种积极的、富有成效的干预的替代谱系，这种干预涉及超越具象性约束和客体性的解放空间动态。
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Pub Date : 2017-01-02DOI: 10.1080/1369801x.2016.1215649
J. van Amelsvoort
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