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Postcolonial Witnessing argues that the suffering engendered by colonialism needs to be acknowledged more fully, on its own terms, in its own terms, and in relation to traumatic First World histories if trauma theory is to have any hope of redeeming its promise of cross-cultural ethical engagement.

Postcolonial studies has recently made significant inroads into biblical studies, giving rise to numerous conference papers, articles, essays and books. 'Postcolonial Biblical Criticism' is the most in-depth and multifaceted introduction to this emerging field to date. It probes postcolonial biblical criticism from a number of different but interrelated angles in order to bring it into as sharp a focus as possible, so that its promise - and potential pitfalls - can be better appreciated. This volume carefully positions postcolonial biblical criticism in relation to other important political and theoretical currents in contemporary biblical studies: feminism; racial/ethnic studies; poststructuralism; and Marxism. Alternating between hermeneutical and exegetical reflection, the essays cumulatively isolate and evaluate the definitive features of postcolonial biblical criticism. Such a mapping of postcolonial biblical criticism as a whole has never before been undertaken in such explicit and detailed terms. The contributors include Roland Boer, Laura E. Donaldson, David Jobling, Tat-siong Benny Liew, Stephen D. Moore and Fernando F. Segovia.

The Postcolonial Church: Bible, Theology and Mission is an interdisciplinary project that uses a postcolonial reading lens to critique coloniality and misuse of power in the Kenyan Church as well as society. The authors discuss how power can be misused, causing untold violence against innocent victims. In the spirit of activism and social justice, the book calls for ending of violence against the so called Other in all its forms—including but not limited to political violence, religious violence, gender violence, and economic violence. Consequently, this book can be a resource for church leaders and social justice activists. It is also useful to scholars and students in the fields of Bible and Theology, political science, gender studies, racial/ethnic conflict management, and peace studies, among others.

The essays in this volume reflect on the nature of subjectivity in the diverse places where anthropologists work at the beginning of the twenty-first century. Contributors explore everyday modes of social and psychological experience, the constitution of the subject, and forms of subjection that shape the lives of Basque youth, Indonesian artists, members of nongovernmental HIV/AIDS programs in China and the Republic of Congo, psychiatrists and the mentally ill in Morocco and Ireland, and persons who have suffered trauma or been displaced by violence in the Middle East and in South and Southeast Asia.Painting on book jacket by Entang Wiharso

The first edited collection to bring ecocritical studies into a necessary dialogue with postcolonial literature, this volume offers rich and suggestive ways to explore the relationship between humans and nature around the globe, drawing from texts from Africa and the Caribbean, as well as the Pacific Islands and South Asia. Turning to contemporary works by both well- and little-known postcolonial writers, the diverse contributions highlight the literary imagination as crucial to representing what Eduoard Glissant calls the "aesthetics of the earth." The essays are organized around a group of thematic concerns that engage culture and cultivation, arboriculture and deforestation, the lives of animals, and the relationship between the military and the tourist industry. With chapters that address works by J. M. Coetzee, Kiran Desai, Derek Walcott, Alejo Carpentier, Zakes Mda, and many others, Postcolonial Ecologies makes a remarkable contribution to rethinking the role of the humanities in addressing global environmental issues.

Postcolonial theory has become enormously influential as a framework for understanding the Global South. It is also a school of thought popular because of its rejection of the supposedly universalizing categories of the Enlightenment. In this devastating critique, mounted on behalf of the radical Enlightenment tradition, Vivek Chibber offers the most comprehensive response yet to postcolonial theory. Focusing on the hugely popular Subaltern Studies project, Chibber shows that its foundational arguments are based on a series of analytical and historical misapprehensions. He demonstrates that it is possible to affirm a universalizing theory without succumbing to Eurocentrism or reductionism.Postcolonial Theory and the Specter of Capital promises to be a historical milestone in contemporary social theory.

Postcolonial Environments examines the relationship between contemporary environmental crises and culture by offering a series of provocative readings of key Indian novels in English, making an original and important contribution to the emerging theories of 'green postcolonialism'.

Postcolonial Hauntologies is an interdisciplinary and comparative analysis of critical, literary, visual, and performance texts by women from different parts of Africa. While contemporary critical thought and feminist theory have largely integrated the sexual female body into their disciplines, colonial representations of African women’s sexuality “haunt” contemporary postcolonial African scholarship which—by maintaining a culture of avoidance about women’s sexuality—generates a discursive conscription that ultimately holds the female body hostage. Ayo A. Coly employs the concept of “hauntology” and “ghostly matters” to formulate an explicative framework in which to examine postcolonial silences surrounding the African female body as well as a theoretical framework for discerning the elusive and cautious presences of female sexuality in the texts of African women.   In illuminating the pervasive silence about the sexual female body in postcolonial African scholarship, Postcolonial Hauntologies challenges hostile responses to critical and artistic voices that suggest the African female body represents sacred ideological-discursive ground on which one treads carefully, if at all. Coly demonstrates how “ghosts” from the colonial past are countered by discursive engagements with explicit representations of women’s sexuality and bodies that emphasize African women’s power and autonomy.

Social scientists have long resisted the radical ideas known as postcolonial thought, while postcolonial scholars have critiqued the social sciences for their Euro-centric focus. However, in Postcolonial Thought and Social Theory, Julian Go attempts to reconcile the two seemingly contradictory fields by crafting a postcolonial social science. Contrary to claims that social science is incompatible with postcolonial thought, this book argues that the two are mutually beneficial, drawing upon the works of thinkers such as Franz Fanon, Amilcar Cabral, Edward Said, Homi Bhabha, and Gayatri Spivak. Go concludes with a call for a "third wave" of postcolonial thought emerging from social science and surmounting the narrow confines of disciplinary boundaries.

The essays in this volume range from questions of cultural self-representation in China to more general problems of reconceptualizing global relationships in response to contemporary changes. Although the new era of global capitalism calls for the remapping of global relations, such remapping must be informed both by a grasp of contemporary structures of economic, political, and cultural power and by memories of earlier radical visions of society. Without these two conditions, Arif Dirlik argues, the current preoccupation with Eurocentrism, ethnic diversity, and multiculturalism distract from issues of power that dominate global relations and that find expression in murderous ethnic conflicts.In lieu of multiculturalism, Dirlik offers multi-historicalism,” which presupposes a historically grounded conception of cultural difference, seeks in different histories alternative visions of human society, and stresses divergent historical trajectories against a future colonized presently by an ideology of capital. Arguing that the operations of capital have brought the question of the local to the fore, he points to indigenism” as a source of paradigms of social relations and relationships to nature, to challenge the voracious developmentalism that undermines local welfare globally.

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The Film Theory in Practice series fills a gaping hole in the world of film theory. By marrying the explanation of a film theory with the interpretation of a film, the volumes provide discrete examples of how film theory can serve as the basis for textual analysis. The second book in the series, Postcolonial Theory and Avatar offers a concise introduction to postcolonial theory in jargon-free language and shows how this theory can be deployed to interpret James Cameron's high-grossing, immensely popular, and critically acclaimed 2009 film. Avatar is widely celebrated for its politically and culturally sensitive critique of the “West's” neocolonial wars and exploitation of the “global south” – an allegory for (neo)colonialism – and for highlighting the plight of tribal communities throughout the world (for instance, the case of the Dongriah Kondh tribe of India). At the same time, it has been also criticized for repeating the colonialist fantasy of saving natives doomed by imperialist aggression. Intervening in this debate over how to read the film, Basu Thakur focuses on issues of representations, discourse, subalternity, and subjectivity, all of which have been central to postcolonial theory and postcolonial analyses of culture. This history will help students and scholars who are eager to learn more about this important area of theory and bring the concepts of postcolonial theory into practice through a detailed interpretation of the film.

A theology in tune with postcolonial theory has the potential to creatively inform and transform ecclesial practice. Focusing on the relation of theology to postcolonial theory, Postcolonial Theologies brings together a wide diversity of authors, many of them fresh and exciting theological voices, in essays that are stunningly creative and prophetically lucid. All essays are theologically constructive, not merely deconstructive or critical, in their visions for Christianity. Forming a sort of doctrinal landscape, they emerge under the themes of theological anthropology shaped by ethnicity, class, and privilege; a Christology that intersects the claims of Christ and empire; and a Cosmology that imagines a postcolonial world.

For twenty years, the renowned philosopher of science Sandra Harding has argued that science and technology studies, postcolonial studies, and feminist critique must inform one another. In The Postcolonial Science and Technology Studies Reader, Harding puts those fields in critical conversation, assembling the anthology that she has long wanted for classroom use. In classic and recent essays, international scholars from a range of disciplines think through a broad array of science and technology philosophies and practices. The contributors reevaluate conventional accounts of the West’s scientific and technological projects in the past and present, rethink the strengths and limitations of non-Western societies’ knowledge traditions, and assess the legacies of colonialism and imperialism. The collection concludes with forward-looking essays, which explore strategies for cultivating new visions of a multicultural, democratic world of sciences and for turning those visions into realities. Feminist science and technology concerns run throughout the reader and are the focus of several essays. Harding provides helpful background for each essay in her introductions to the reader’s four sections. ContributorsHelen AppletonKaren BäckstrandLucille H. BrockwayStephen B. BrushJudith CarneyCommittee on Women, Population, and the EnvironmentArturo EscobarMaria E. Fernandez Ward H. GoodenoughSusantha GoonatilakeSandra HardingSteven J. HarrisBetsy HartmannCori HaydenCatherine L. M. HillJohn M. HobsonPeter MühlhäuslerCatherine A. Odora HoppersConsuelo QuirozJenny ReardonElla ReitsmaZiauddin SardarDaniel SarewitzLonda SchiebingerCatherine V. ScottColin ScottMary TerrallD. Michael Warren

'The end of Apartheid', 'the decay of the state', the escape of refugees', 'the increasing fatalities from AIDS' - from crisis to catastrophe, Africa has come to be globalized for media consumption, grossly misrepresented and, above all, marginalised.In this book, distinguished anthropologists, political scientists and social historians from Africa, Europe and America make a radical break with much conventional wisdom in postcolonial discourse to explore contemporary African identities in transition. They look at the colonial legacy and how colonial identities are being reconstructed in the face of deepening social inequality across the continent. They ask how the postcolonial imagination as a highly specific, locally created and historical force reconfigures personal knowledge and how that reconfiguration shapes the moral and religious realities around the uses and abuses of postcolonial power.Using case-studies, the book explores why postcolonial studies has to enunciate and interpret the distinctive languages of identity politics in all the cultural richness of their specific metaphors. It asks whether the very idea of the postcolonial conceals the continued dependence of African countries? Is the postcolonial thus merely a neo-colonial mystification, a Eurocentric product of Western scholarship in collusion with Western imperialism?

Postcolonial Witnessing argues that the suffering engendered by colonialism needs to be acknowledged more fully, on its own terms, in its own terms, and in relation to traumatic First World histories if trauma theory is to have any hope of redeeming its promise of cross-cultural ethical engagement.

This second edition of Postcolonial Ecocriticism, a book foundational for its field, has been updated to consider recent developments in the area such as environmental humanities and animal studies. Graham Huggan and Helen Tiffin examine transverse relations between humans, animals and the environment across a wide range of postcolonial literary texts and also address key issues such as global warming, food security, human over-population in the context of animal extinction, queer ecology, and the connections between postcolonial and disability theory. Considering the postcolonial first from an environmental and then a zoocritical perspective, the book looks at: Narratives of development in postcolonial writing Entitlement, belonging and the pastoral Colonial 'asset stripping' and the Christian mission The politics of eating and the representation of cannibalism Animality and spirituality Sentimentality and anthropomorphism The changing place of humans and animals in a 'posthuman' world. With a new preface written specifically for this edition and an annotated list of suggestions for further reading, Postcolonial Ecocriticism offers a comprehensive and fully up-to-date introduction to a rapidly expanding field.

This book is the first study of disability in postcolonial fiction. Focusing on canonical novels, it explores the metaphorical functions and material presence of disabled child characters. Barker argues that progressive disability politics emerge from postcolonial concerns, and establishes dialogues between postcolonialism and disability studies.

Since its emergence a few years ago, postcolonial biblical criticism has witnessed swift expansion and development in Biblical Studies.  This critical approach has been increasingly applied to biblical texts as well as modern and postmodern interpretations and interpreters of these texts, yielding an ever-growing body of dissertations, scholarly articles, and volumes.  In the process, this approach has become increasingly sophisticated as well in matters of method and theory.  This Postcolonial Commentary on the New Testament Writings represents a critical benchmark in postcolonial biblical criticism. Indeed, the Commentary stands as the most comprehensive application to date of postcolonial criticism to the biblical texts, with its focus on the entire corpus of the New Testament.  It places the reality and ramifications of imperial-colonial frameworks and relations at the centre of biblical criticism.  The various entries pursue their analysis across a broad range of concerns and through a number of different approaches.  They show, among other things, how texts and interpretations construct and/or relate to their respective imperial-colonial contexts; foreground literary, rhetorical, and ideological marks of coloniality and postcoloniality in both texts and interpretations; reveal how postcolonial reading strategies disrupt and destabilize hegemonic biblical criticism; and engage in critical dialogue with the visions and projects identified in texts as well as in interpretations.  Toward this end, the Commentary has recourse to a highly distinguished and diversified roster of scholars, making this a definite point of reference for years to come.

'The end of Apartheid', 'the decay of the state', the escape of refugees', 'the increasing fatalities from AIDS' - from crisis to catastrophe, Africa has come to be globalized for media consumption, grossly misrepresented and, above all, marginalised.In this book, distinguished anthropologists, political scientists and social historians from Africa, Europe and America make a radical break with much conventional wisdom in postcolonial discourse to explore contemporary African identities in transition. They look at the colonial legacy and how colonial identities are being reconstructed in the face of deepening social inequality across the continent. They ask how the postcolonial imagination as a highly specific, locally created and historical force reconfigures personal knowledge and how that reconfiguration shapes the moral and religious realities around the uses and abuses of postcolonial power.Using case-studies, the book explores why postcolonial studies has to enunciate and interpret the distinctive languages of identity politics in all the cultural richness of their specific metaphors. It asks whether the very idea of the postcolonial conceals the continued dependence of African countries? Is the postcolonial thus merely a neo-colonial mystification, a Eurocentric product of Western scholarship in collusion with Western imperialism?