Writing against historical forgetting, Charlie Samuya Veric reconstructs the foundations of Filipino postcolonial thought following Philippine independence from the United States in 1946. On the one hand, he narrates the rise of postcolonial knowledge after the formal birth of the nation. On the other, he examines the ideas of the first generation of intellectuals who came of age after independence--Edith L. Tiempo, Fernando Zobel, Bienvenido L. Lumbera, E. San Juan, Jr., and Jose Maria Sison--whose penetrating insights into literary formalism, modern art, vernacular tradition, subaltern internationalism, and mass revolution constitute key cultural archives of postcolonial knowledge production. Original and provocative, Children of the Postcolony illuminates Filipino decolonization and argues for the vitality of its still unrealized dreamworld.
The postcolonial African culture, as it is discoursed in the academia, is largely influenced by Africa's response to colonialism. To the degree that it is a response, it is to considerably reactive, and lacks forceful moral incentives for social critical consciousness and nation-building. Quite on the contrary, it allows especially African political leaders to luxuriate in the delusions of moral rectitude, imploring, at will, the evil of imperialism as a buffer to their disregard of their people. This book acknowledges the social and psychological devastations of colonialism on the African world. It, however, argues that the totality of African intellectual response to colonialism and Western imperialism is equally, if not more, damaging to the African world. In what ways does the average African leader, indeed, the average African, judge and respond to his world? How does he conceive of his responsibility towards his community and society? The most obvious impact of African response to colonialism is the implicit search for a pristine, innocent paradigm in, for instance, literary, philosophical, social, political and gender studies. This search has its own moral implication in the sense that it makes the taking of responsibility on individual and social level highly difficult. Focusing on the moral impact of responses to colonialism in Africa and the African Diaspora, this book analyzes the various manifestations of delusions of moral innocence that has held the African leadership from the onerous task of bearing responsibility for their countries; it argues that one of the ways to recast the African leaders' responsibility towards Africa is to let go, on the one hand, the gaze of the West, and on the other, of the search for the innocent African experience and cultures. Relying on the insights of thinkers such as Frantz Fanon, Wole Soyinka, Kwame Anthony Appiah, Achille Mbembe and Wolgang Welsch, this book suggests new approaches to interpreting African experiences. It discusses select African works of fiction as a paradigm for new interpretations of African experiences.
In the wake of failed states, growing economic and political inequality, and the ongoing US- and NATO-led wars for resources, security, and economic dominance worldwide, contemporary artists are revisiting former European colonies, considering past injustices as they haunt the living yet remain repressed in European consciousness. With great timeliness, projects by Sven Augustijnen, Vincent Meessen, Zarina Bhimji, Renzo Martens, and Pieter Hugo have emerged during the fiftieth anniversary of independence for many African countries, inspiring a kind of “reverse migration”—a return to the postcolony, which drives an ethico-political as well as aesthetic set of imperatives: to learn to live with ghosts, and to do so more justly.
Writing That Breaks Stones: African Child Soldier Narratives is a critical examination of six memoirs and six novels written by and about young adults from Africa who were once child soldiers. It analyzes not only how such narratives document the human rights violations experienced by these former child soldiers but also how they connect and disconnect from their readers in the global public sphere. It draws on existing literary scholarship about novels and memoirs as well as on the fieldwork conducted by social scientists about African children in combat situations. Writing That Breaks Stones groups the twelve narratives into categories and analyzes each segment, comparing individually written memoirs with those written collaboratively, and novels whose narratives are fragmented with those that depict surreal landscapes of misery. It concludes that the memoirs focus on a lone individual’s struggles in a hostile environment, and use repetition, logical contradictions, narrative breaks, and reversals of binaries in order to tell their stories. By contrast, the novels use narrative ambiguity, circularity, fragmentation, and notions of dystopia in ways that call attention to the child soldiers’ communities and environments. All twelve narratives depict the child soldier’s agency and culpability somewhat ambiguously, effectively reflecting the ethical dilemmas of African children in combat.
Through a rich ethnography of street and working children in Calcutta, India, this book offers the first sustained enquiry into postcolonial childhoods, arguing that the lingering effects of colonialism are central to comprehending why these children struggle to inhabit the transition from labour to schooling.
Winner of the Booker prize and twice winner of the Booker of Bookers, Midnight's Children is "one of the most important books to come out of the English-speaking world in this generation" (New York Review of Books). Reissued for the 40th anniversary of the original publication--with a new introduction from the author--Salman Rushdie's widely acclaimed novel is a masterpiece in literature. Saleem Sinai is born at the stroke of midnight on August 15, 1947, the very moment of India’s independence. Greeted by fireworks displays, cheering crowds, and Prime Minister Nehru himself, Saleem grows up to learn the ominous consequences of this coincidence. His every act is mirrored and magnified in events that sway the course of national affairs; his health and well-being are inextricably bound to those of his nation; his life is inseparable, at times indistinguishable, from the history of his country. Perhaps most remarkable are the telepathic powers linking him with India’s 1,000 other “midnight’s children,” all born in that initial hour and endowed with magical gifts. This novel is at once a fascinating family saga and an astonishing evocation of a vast land and its people–a brilliant incarnation of the universal human comedy. Midnight’s Children stands apart as both an epochal work of fiction and a brilliant performance by one of the great literary voices of our time.
This text combines Boehmer's keynote essays on the mother figure and the postcolonial nation, with incisive new work on male autobiography, 'daughter' writers, the colonial body, the trauma of the post-colony, and the nation in a transnational context.
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.
