In Colonial Impotence, Benoît Henriet studies the violent contradictions of colonial rule from the standpoint of the Leverville concession, Belgian Congo’s largest palm oil exploitation. Leverville was imagined as a benevolent tropical utopia, whose Congolese workers would be "civilized" through a paternalist machinery. However, the concession was marred by inefficiency, endemic corruption and intrinsic brutality. Colonial agents in the field could be seen as impotent, for they were both unable and unwilling to perform as expected. This book offers a new take on the joint experience of colonialism and capitalism in Southwest Congo, and sheds light on their impact on local environments, bodies, societies and cosmogonies.
In 1961, John F. Kennedy referred to the Papuans as “living, as it were, in the Stone Age.” For the most part, politicians and scholars have since learned not to call people “primitive,” but when it comes to the Papuans, the Stone-Age stain persists and for decades has been used to justify denying their basic rights. Why has this fantasy held such a tight grip on the imagination of journalists, policy-makers, and the public at large? Living in the Stone Age answers this question by following the adventures of officials sent to the New Guinea highlands in the 1930s to establish a foothold for Dutch colonialism. These officials became deeply dependent on the good graces of their would-be Papuan subjects, who were their hosts, guides, and, in some cases, friends. Danilyn Rutherford shows how, to preserve their sense of racial superiority, these officials imagined that they were traveling in the Stone Age—a parallel reality where their own impotence was a reasonable response to otherworldly conditions rather than a sign of ignorance or weakness. Thus, Rutherford shows, was born a colonialist ideology. Living in the Stone Age is a call to write the history of colonialism differently, as a tale of weakness not strength. It will change the way readers think about cultural contact, colonial fantasies of domination, and the role of anthropology in the postcolonial world.
Examining a range of contemporary Anglophone texts, this book opens up postcolonial and transcultural studies for discussions of visuality and vision. It argues that the preoccupation with visual practices in Anglophone literatures addresses the power of images, vision and visual aesthetics to regulate cultural visibility and modes of identification in an unevenly structured world. The representation of visual practices in the imaginative realm of fiction opens up a zone in which established orders of the sayable and visible may be revised and transformed. In 12 chapters, the book examines narrative fiction by writers such as Michael Ondaatje, Derek Walcott, Salman Rushdie, David Dabydeen and NoViolet Bulawayo, who employ word-image relations to explore the historically fraught links between visual practices and the experience of modernity in a transcultural context. Against this conceptual background, the examination of verbal-visual relations will illustrate how Anglophone fiction models alternative modes of re-presentation that reflect critically on hegemonic visual regimes and reach out for new, more pluralized forms of exchange.
Indispensable for students of film studies, in this book Reena Dube explores Satyajit Ray's films, and The Chess Players in particular, in the context of discourses of labour in colonial and postcolonial conditions. Starting from Daniel Defoe and moving through history, short story and film to the present, Dube widens her analysis with comparisons in which Indian films are situated alongside Hollywood and other films, and interweaves historical and cultural debates within film theory. Her book treats film as part of the larger cultural production of India and provides a historical sense of the cross genre borrowings, traditions and debates that have deeply influenced Indian cinema and its viewers.
Making liquor isn’t rocket science: some raw materials, a stove, and a few jury-rigged pots are all that’s really needed. So when the colonial regime in turn-of-the-century French Indochina banned homemade rice liquor, replacing it with heavily taxed, tasteless alcohol from French-owned factories, widespread clandestine distilling was the inevitable result. The state’s deeply unpopular alcohol monopoly required extensive systems of surveillance and interdiction and the creation of an unwieldy bureaucracy that consumed much of the revenue it was supposed to collect. Yet despite its heavy economic and political costs, this unproductive policy endured for more than four decades, leaving a lasting mark on Indochinese society, economy, and politics. The alcohol monopoly in Indochina was part of larger economic and political processes unfolding across the globe. New research on fermentation and improved still design drove the capitalization and concentration of the distilling industry worldwide, while modernizing states with increasing capacities to define, tax, and police engaged in a never-ending search for revenue. Indochina’s alcohol regime thus arose from the same convergence of industrial potential and state power that produced everything from Russian vodka to blended Scotch whisky. Yet with rice liquor part of everyday life for millions of Indochinese, young and old, men and women, villagers and city-folk alike, in Indochina these global developments would be indelibly shaped by the colony’s particular geographies, histories, and people. Imperial Intoxication provides a unique window on Indochina between 1860 and 1939. It illuminates the contradictory mix of modern and archaic, power and impotence, civil bureaucracy and military occupation that characterized colonial rule. It highlights the role Indochinese played in shaping the monopoly, whether as reformers or factory workers, illegal distillers or the agents sent to arrest them. And it links these long-ago stories to global processes that continue to play out today.
Argues that Ricanness operates as a continual performance of bodily endurance against US colonialism In 1954, Dolores “Lolita” Lebrón and other members of the Puerto Rican Nationalist Party led a revolutionary action on the chambers of Congress, firing several shots at the ceiling and calling for the independence of the island. Ricanness: Enduring Time in Anticolonial Performance begins with Lebrón’s vanguard act, distilling the relationship between Puerto Rican subjectivity, gender, sexuality, and revolutionary performance under colonial time. Ruiz argues that Ricanness—a continual performance of bodily endurance against US colonialism through different measures of time—uncovers what’s at stake politically for the often unwanted, anticolonial, racialized and sexualized enduring body. Moving among theatre, experimental video, revolutionary protest, photography, poetry, and durational performance art, Ricanness stages scenes in which the philosophical, social, and psychic come together at the site of aesthetics, against the colonization of time. Analyzing the work of artists and revolutionaries like ADÁL, Lebrón, Papo Colo, Pedro Pietri, and Ryan Rivera, Ricanness imagines a Rican future through the time travel extended in their aesthetic interventions, illustrating how they have reformulated time itself through nonlinear aesthetic practices.
From his reporting on Islamic true believers to his descriptions of the postcolonial world, V. S. Naipaul has been a controversial figure in contemporary letters. Winner of the Nobel Prize, Naipaul has traveled throughout the world, looking at its varied cultures and seeking out others' stories, recording and transforming them. His engagement with postcolonial cultures informs his novels, such as Guerrillas and A Bend in the River. However, it is his documentaries (such as Among the Believers and Beyond Belief) and his works that combine actual and fictional histories and memories (Finding the Center, The Enigma of Arrival, and A Way in the World) that best exhibit a growing awareness of the complexities of cultural difference--and the incompleteness and uncertainty of understanding "strangers." In this book, Dagmar Barnouw explores the sophisticated strategies and experimentations that Naipaul employs in his cultural critique and in his enterprise of learning about and documenting the enduring strangeness of this world.
"Situating Caribbean Literature and Criticism in Multicultural and Postcolonial Studies is a pioneer in advancing the difficult but necessary argument of situating and centering Caribbean literature and criticism at the foundation of multicultural and postcolonial studies through an interdisciplinary, international, and intercultural manner, made possible by the author's unique multicultural and transnational interest and experience. Situating Caribbean Literature and Criticism in Multicultural and Postcoloniai Studies argues that Caribbean criticism - shaped by the region's socio-economic, political, and historical phenomenahas a more complex and significant marriage with postcolonial and multicultural studies than acknowledged by the international community. Caribbean scholars should not only seek to legitimize and publicize the marriage and its depth, but also expand the borders of its scholarship and protest its "disneyfication" and prostitution."--BOOK JACKET.
