1384 products were found matching your search for postcolonial in 2 shops:

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.

A digital copy of "Postcolonial Politics and Theology" by Kwok Pui-lan. Download is immediately available upon purchase!

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.

What can postcolonialism tell us about international relations? What can international relations tell us about postcolonialism? In recent years, postcolonial perspectives and insights have challenged our conventional understanding of international politics. Postcolonial Theory and International Relations is the first book to provide a comprehensive and accessible survey of how postcolonialism radically alters our understanding of international relations. Each chapter is written by a leading international scholar and looks at the core components of international relations – theories, the nation, geopolitics, international law, war, international political economy, sovereignty, religion, nationalism, Empire etc. – through a postcolonial lens. In so doing it provides students with a valuable insight into the challenges that postcolonialism poses to our understanding of global politics.

This is the first introduction of its kind to an important cross-section of postcolonial African filmmakers from the 1950s to the present. Building on previous critical work in the field, this volume will bring together ideas from a range of disciplines – film studies, African cultural studies, and, in particular, postcolonial studies – in order to combine the in-depth analysis of individual films and bodies of work by individual directors with a sustained interrogation of these films in relation to important theoretical concepts. Structurally, the book is straightforward, though the aim is to incorporate diversity and complexity of approach within the overall simplicity of format. Chapters provide both an overview of the director’s output to date, and the necessary background – personal or national, cultural or political – to enable readers to achieve a better understanding of the director’s choice of subject matter, aesthetic or formal strategies, or ideological stance. They also offer a particular reading of one or more films, in which the authors aim to situate African cinema in relation to important critical and theoretical debates. This book thus constitutes a new departure in African film studies, recognising the maturity of the field, and the need for complex yet accessible approaches to it, which move beyond the purely descriptive while refusing to get bogged down in theoretical jargon. Consequently, the volume should be of interest not only to specialists but also to the general reader.

This powerful selection of essays proposes practices of reading and criticism to make the field of postcolonial studies more fully attentive to historical circumstances and socio-material conditions. Benita Parry points to 'directions and dead ends' in the discipline she has helped to shape, with a first series of essays vigorously challenging colonial discourse theory and postcolonialism as we have known them. She then turns to literature with a series of detailed readings that not only demonstrate her theoretical position at work, but also give new dimensions to widely studied texts by Rudyard Kipling, Joseph Conrad, H. G. Wells and E. M. Forster. Parry argues throughout that the material impulses of colonialism, its appropriation of physical resources, exploitation of human labour and institutional repression have too long been allowed to recede from view.

Book is in Used-VeryGood condition. Pages and cover are clean and intact. Used items may not include supplementary materials such as CDs or access codes. May show signs of minor shelf wear and contain very limited notes and highlighting. 0.51

Brand New! Not Overstocks or Low Quality Book Club Editions! Direct From the Publisher! We're not a giant, faceless warehouse organization! We're a small town bookstore that loves books and loves it's customers! Buy from Lakeside Books!

This volume surveys the range of texts, authors and topics from the literary and non-literary cultures of Latin America and Lusophone Africa, adopting a set of perspectives that are grounded in the discipline of postcolonial studies. Using comparative and contrastive methods, Postcolonial Perspectives reinterprets cultural landmarks and traditions of Latin America and Lusophone Africa.

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.

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 book uses a postcolonial lens to question development’s dominant cultural representations and institutional practices, investigating the possibilities for a transformatory postcolonial politics. Ilan Kapoor examines recent development policy initiatives in such areas as ‘governance,’ ‘human rights’ and ‘participation’ to better understand and contest the production of knowledge in development - its cultural assumptions, power implications, and hegemonic politics. The volume shows how development practitioners and westernized elites/intellectuals are often complicit in this neo-colonial knowledge production. Noble gestures such as giving foreign aid or promoting participation and democracy frequently mask their institutional biases and economic and geopolitical interests, while silencing the subaltern (marginalized groups), on whose behalf they purportedly work. In response, the book argues for a radical ethical and political self-reflexivity that is vigilant to our reproduction of neo-colonialisms and amenable to public contestation of development priorities. It also underlines subaltern political strategies that can (and do) lead to greater democratic dialogue.

Critical introductions to a range of literary topics and genres. This book encompasses experiences of the British Empire such as life in Nigeria before the arrival of the British, through to the British retreat from the Empire after the Second World War and on to reggae and 'dub' beats of black British poetry today. Includes writing from Indian, African, South African and Caribbean authors such as Salman Rushdie, Chinua Achebe, J.M. Coetzee and Derek Walcott.

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.

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.

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.

Published twenty years ago, Leela Gandhi’s Postcolonial Theory was a landmark description of the field of postcolonial studies in theoretical terms that set its intellectual context alongside poststructuralism, postmodernism, Marxism, and feminism. Gandhi examined the contributions of major thinkers such as Edward Said, Gayatri Spivak, Homi Bhabha, and the subaltern historians. The book pointed to postcolonialism’s relationship with earlier anticolonial thinkers such as Frantz Fanon, Albert Memmi, Ngũgĩ wa Thiong’o, and M. K. Gandhi and explained pertinent concepts and schools of thought―hybridity, Orientalism, humanism, Marxist dialectics, diaspora, nationalism, gendered subalternity, globalization, and postcolonial feminism.The revised edition of this classic work reaffirms its status as a useful starting point for readers new to the field and as a provocative account that opens up possibilities for debate. It includes substantial additions: A new preface and epilogue reposition postcolonial studies within evolving intellectual contexts and take stock of important critical developments. Gandhi examines recent alliances with critical race theory and Africanist postcolonialism, considers challenges from postsecular and postcritical perspectives, and takes into account the ontological, environmental, affective, and ethical turns in the changed landscape of critical theory. She describes what is enduring in postcolonial thinking―as a critical perspective within the academy and as an attitude to the world that extends beyond the discipline of postcolonial 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.

Passionate allegiances to competing theoretical camps have stifled dialogue among today's literary critics, asserts Françoise Lionnet. Discussing a number of postcolonial narratives by women from a variety of ethnic and cultural backgrounds, she offers a comparative feminist approach that can provide common ground for debates on such issues as multiculturalism, universalism, and relativism.Lionnet uses the concept of métissage, or cultural mixing, in her readings of a rich array of Francophone and Anglophone texts―by Michelle Cliff from Jamaica, Suzanne Dracius-Pinalie from Martinique, Ananda Devi from Mauritius, Maryse Conde and Myriam Warner-Vieyra from Guadeloupe, Gayl Jones from the United States, Bessie Head from Botswana, Nawal El Saadawi from Egypt, and Leila Sebbar from Algeria and France. Focusing on themes of exile and displacement and on narrative treatments of culturally sanctioned excision, polygamy, and murder, Lionnet examines the psychological and social mechanisms that allow individuals to negotiate conflicting cultural influences. In her view, these writers reject the opposition between self and other and base their self-portrayals on a métissage of forms and influences.Lionnet's perspective has much to offer critics and theorists, whether they are interested in First or Third World contexts, American or French critical perspectives, essentialist or poststructuralist epistemologies.

The burgeoning field of postcolonial studies argues that most theology has been formed in dominant cultures, laden intrinsically with imperializing structures. An essential task facing theology is thus to "decolonize" the mind and free Christianity from colonizing bias and structures. Here, in this truly groundbreaking study, highly respected feminist theologian Kwok Pui-lan offers the first full-length theological treatment of what it means to do postcolonial feminist theology. She explains her methodological basis and explores several specific topics, including Christology, pluralism, and creation.