Postcolonial Thought

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

Homi Bhabha, a postcolonial scholar influenced by the work of Franz Fanon and Edward Said, indicates that identities stimulate a need to negotiate in spaces that result in the remaking of boundaries. There is a call to expose the limitations of the East and the West in an effort to acknowledge the space in-between that interconnects the past traditions and history, with the present and the future. This study applies Homi Bhabha's theory of hybridity to determine whether the term liturgical is appropriate to describe Kuchipudi Indian classical Hindu dance. Presented are the elements of Kuchipudi dance and liturgical dance, and then contemplative dance is discussed as an appropriate medium in the space of hybridity between Kuchipudi dance and liturgical dance.

"Ex oriente nigri: "Captain of the Blacks" and the Fabrication of the Minoan Culture

The fabrication of the Minoan culture is the specifically modern phenomenon, closely linked to the imperial and colonial conquest and appropriation of Ancient Greece. The Greek war of independence created an arena in which Europe could take part in the fight for its cradle. In the postcolonial key, the paper situates the fresco "Captain of the Blacks" into the context of the fabrication of the Minoan culture and the colonial narratives inscribed into it. In the beginning of the 20th century, this colonial past of the notion, known today as the Minoan culture, played a major role in the definition of the European past, present and future. The Minoan culture, as a colonial discursive formation in archaeology, has remained in the framework of the culture-histori-cal paradigm, but beyond it as well. The paper argues that the reconstructionof the fresco "Captain of the Blacks" in the works of Arthur Evans is the consequence of the colonial racism, putting the emphasis on the colour of the skin as a racial/ ethnic category. The interpretation that the dark-skinned figures are of the African origin has rarely been questioned, but rather perpetuated as a given.

Key words: Minoan culture, racism, "Captain of the Blacks", Egypt,colonialism, post-colonial perspective"

This paper investigates the representative characteristics of Jean Rhys' Wide Sargasso Sea, in an attempt to explore the problems of its representation of the marginal class, its exploitation of this class, and hence its misrepresentation. The purpose of this essay is to reclaim an alternative understanding of the marginal class or the cultural "other" from the heavy-handed clutch of Orientalism. In other words, it will engage itself in reclaiming an understanding of these less powerful groups of people, in order to reconstruct their identity constructed by Orientalism. For this purpose, it will use Franz Boas' anthropological analytical tools to understand the "other" from their local contexts rather than from outside.

This article examines critical responses to J. M. W. Turner’s Slavers Throwing Overboard the Dead and Dying, Typhon Coming On (1840), and John Ruskin’s 1843 critique of the painting, in the years following the publication of David Dabydeen’s Turner (1994). The representation of drowning slaves in Turner’s painting, and in Ruskin’s art criticism, has resulted in the emergence of something of a critical consensus in which both figures are seen to either neglect or take pleasure in the subject of slavery.  The purpose of this article is to explore available evidence and to argue that insufficient attention has been paid to Turner’s painting, to his politics, and to his purpose in Slavers; to Ruskin’s objectives in critiquing Turner; to distinctions between Ruskin’s imperialism and his position on slavery; and to his examination of Turner’s painting.  In a corrective to recent critical assumptions, I hope to suggest that in these instances claims made on these issues often rest on shaky foundations, and that it is possible for more sustainable readings of Turner’s painting and Ruskin’s criticism to emerge.

prologue, intro and afterword of book
Publication date: October 20, 2016
Abstract:
Restrictive border protection policies directed toward managing the flow of refugees coming into neoliberal democracies (and out of failing nation-states) are a defining feature of contemporary politics. In this book, Verónica Tello analyses how contemporary artists--such as Tania Bruguera, Isaac Julien, Rosemary Laing, Dierk Schmidt, Hito Steyerl, Lyndell Brown and Charles Green--negotiate their diverse subject positions while addressing and taking part in the production of images associated with refugee experiences and histories. Tello argues that their practices, which manifest across a range of contexts including Cuba, the United States, Australia and Europe, represent an emergent, global paradigm of contemporary art, 'counter-memorial aesthetics'.

Counter-memorial aesthetics, Tello argues, is characterized by its conjunction of heterogeneous signifiers and voices of many times and places, generating an experimental, non-teleological approach to the construction of contemporary history, which also takes into account the complex, disorienting spatial affects of globalization. Spanning performance art, experimental 'history painting', aftermath photography and video installation, counter-memorial aesthetics bring to the fore, Tello argues, how contemporary refugee flows and related traumatic events critically challenge and conflict with many existing, tired if not also stubborn notions of national identity, borders, history and memory.

Building on the writings of such thinkers as Michel Foucault and Jacques Rancière, this book offers a useful concept of 'counter-memory' for the twenty-first century. It shows how counter-memorial aesthetics is not only central to the nexus of contemporary art and refugee histories but also how it can offer a way of being critically present with many other, often interrelated, global crises in the contemporary era.

http://bloomsbury.com/us/counter-memorial-aesthetics-9781474252737/

Purpose – The purpose of this paper is to explore the notion of decolonizing interpretive research in ways that respect and integrate the qualitative sensibilities of subaltern voices in the knowledge production of anti-colonial possibilities.
Design/methodology/approach – The paper draws from the decolonizing and post-colonial theoretical tradition, with a specific reference to Gayatri Chakravorty Spivak’s contribution to this analysis. Findings – Through a critical discussion of decolonizing concerns tied to qualitative interpretive interrogations, the paper points to the key assumptions that support and reinforce the sensibilities of subaltern voices in efforts to move western research approaches toward anti-colonial possibilities. In the process, this discussion supports the emergence of an itinerant epistemological lens that opens the field to decolonizing inquiry.
Practical implications – Its practical implications are tied to discursive transformations, which can impact social and material transformations within the context of research and society.
Originality/value – Moreover, the paper provides an innovative rethinking of interpretive research, in an effort to extend the analysis of decolonizing methodology to the construction of subaltern inspired intellectual labor.
Keywords Interpretive research, Post-colonial, Decolonizing, Knowledge production, Subaltern voice

The Adivasis of India have been subjected to systematic oppression for centuries and postcolonial India continues with the same processes by different means. Hansda Sowvendra Sekhar's short story, "The Adivasi Will Not Dance" explores the subalternization of such communities as well as the evolution of subaltern consciousness, as manifested by the protagonist of the text, Mangal Murmu, whose monologue constitutes the narrative. The paper will not only explore Sekhar's representation of such subaltern consciousness, situated within the context of contemporary conflicts, but also intervene in vexed debates about representing the subaltern, especially in the context of Indian Writing in English where subalternized characters, especially Adivasis, either remain scarce or persist as stereotypes bereft of agency.

Abstract: The developmentalist gaze of the Fair Trade movement is on Global South producers. In this article we turn our analytic gaze toward North American fair traders to explore the racialized, neocolonial power relations in which these movement actors are implicated. Section One is a brief historical sketch of Fair Trade certification. We argue that the certification system is a multi-sited, global institution that is shaped by and shapes neocolonial power relations in Fair Trade by exploring the consolidation and more recent splintering of the international certification system. Section Two provides a postcolonial critique of developmentalism, with a focus on the timing of development, in order to lay a foundation for the remaining sections. In Section Three we analyze the spatiality of Fair Trade, with an emphasis on what and who are missing from or erased by the structural and conceptual frameworks of Fair Trade. In Section Four we explore the relationship between Fair Trade, commodity fetishism, and the developmentalist conception of space/time propagated by Fair Trade advocates. Section Five is a critical analysis of the neocolonialist and racist discourse of Fair Trade, with a focus on the “helping” discourse. We contend that as Global North fair traders strive to “help” Global South producers, they re-entrench neocolonial narratives of white supremacy and the desire to develop.

Between the late 1940s and the 1970s, Europe's empires in Africa and Asia were largely dismantled; in the late 1970s, postcolonial studies as field of scholarly inquiry, primarily in the humanities and interpretive social sciences, began to emerge in the AngloAmerican academy. What is the relationship between decolonization and postcolonial theory? How does decolonization remain an urgent task in the present? How might theory itself be decolonized? Drawing on the work of anticolonial national liberation theorists including Frantz Fanon, Aimé Césaire, and Amílcar Cabral, and postcolonial theorists like Edward Said, Homi Bhabha, and Gauri Viswanathan, this chapter examines the multiple objects and aspects of decolonization: political economy, epistemology, culture, language, and nature (including natural resources). The unevenness and incompletion of decolonization can be understood by considering the various roles that colonizers, anticolonial nationalists, and Cold War superpowers played in decolonization: too often, postcolonial Independence did not bring national liberation.

Following recent debates between Vivek Chibber and leading postcolonial theorists, I probe into what is missing in these exchanges. I focus on the figure of the 'tribal' in modern India in Ranajit Guha's Elementary Aspects of Peasant Insurgency in Colonial India and Alpa Shah's In the Shadows of the State, both of which claim to offer emic perspectives on subaltern politics and history.

A reading of the Book of Ruth through the dual lenses of At-One-Ment and Postcolonial Theory and Theology renders a lack of at-one-ment for all save Naomi. This paper culminates in an imagined Ruth chapter 5 where the seeds of at-one-ment are sown.

This paper will conduct a reconfiguration of nation as a more inclusive space which includes ambivalent migrants, who are also global citizens. Thus, nation comprises subjects who are more or less than just the ideal national citizens. It will explain the liminal spaces that these migrants occupy in between the nation and the global world. The objective of this study is to define nation beyond the geographical boundaries and in terms of the transnational and diasporic identities. The narration of nation is integrated with the ambivalent modernity, cultural transformation, migration patterns, post-9/11 resurgence of American nationalism and its impact on Pakistani diaspora living in America. In The Reluctant Fundamentalist, Hamid conceives the shift in modern life, but expands his range and focus to the shifting national identities vis-à-vis the global citizenships. When framed through nation, and diaspora, these shifting identities reflect the shifting postcolonial scene.

Children"s literature in the past has often been conditioned by imperial discourses such as Orientalism. The paper examines the Harry Potter series by J.K. Rowling which is also punctuated by Orientalist stereotypes. The thrust of the analysis would be on the representation of Parvati Patil, a student of Indian origin in Hogwarts, especially her fascination with the discipline of Divination and various other revelatory episodes that would emphasise the continuation of Orientalist stereotypes which are symptomatic of Britain"s ongoing complicated negotiation with its multi-ethnic, multi-cultural identity. The paper would examine, with ample textual details, how a character like Parvati Patil or Nagini, Voldemort"s snake with an Indian VOL.5 / NO.1/SPRING 2015 13 | P a g e name, serve as textual emblems of the grudging acknowledgment of certain ethnic minorities within Britain that remains laced with differing degrees of scorn, disapproval, hatred and fear.

This essay attempts to demonstrate the role of contextualisation and background knwoledge in understanding English-speaking African literature. It takes the example of three short stories "Certain Winds from the South" by Ama Ata Aidoo,  and Chinua Achebe's "Civil Peace" and "Dead Men's Path" in order to explain some cultural and linguistic ambiguities. It shows that how impenetrable African literature can be to alien readers who demonstrate serious backgound knowledge of the setting, history, and culture.

In this article we will review the anthropological work of the Prussian philosopher Immanuel Kant, in its relationship with the scientific instrumentalization by imperial policies of the time, and from the point of view of the Latin American postcolonial (decolonial) perspective. Our goal is to explore Kant’s idea of ‘race’ in his courses on anthropology and physical geography, which allows us to broaden our understanding of the scope that this kind of philosophical racism had in the European view of the ‘savage’ (in America, Asia and Africa) and of the hermeneutical implications that the concept of ‘race’had in the philosophy of history.

and writes in favor of the anti-imperialist context of the quest for relevance in Africa. What he means by "quest for relevance" is the rising uneasiness towards the cultural dominance of the British language in Africa. Salman Rushdie studies another case in his 1995 essay "'Commonwealth Literature' Does Not Exist": the Indian's approach towards English as both a world language and a national language. In both cases, English has not only to do with language, culture and literature but also with politics and imperialism. Though these two postcolonial writers have usually been regarded as the cultural ambassadors of their home countries, they have two completely different understandings of the role the English language plays in world politics and in world literature.

While the recent proliferation of sociological engagements with postcolonial thought is important and welcome, central to most critiques of Eurocentrism is a concern with the realm of epistemology, with how sociology comes to know its objects of study. Such a concern, however, risks perpetuating another form of Eurocentrism, one that is responsible for instituting the very distinction between epistemology and ontology, knowledge and reality. By developing a sustained engagement with Boaventura de Sousa Santos's work, as well as establishing possible connections with what has been termed the 'turn to ontology' in anthropology, in this paper I argue that in order for sociology to become exposed to the deeply transformative potential of non-Eurocentric thinking, it needs to cultivate a decolonial imagination in order to move beyond epistemology, and to recognise that there is no social and cognitive justice without existential justice, no politics of knowledge without a politics of reality.

Post-colonial literature and its in-depth analysis explicate post-coloniality. A close reading of the development of Indian/Marathi theatre beginning from the 1950s discloses and deconstructs colonialist power structures. Vijay Tendulkar and his whole range of works is no exception. Being one of the pioneers of modern Indian/Marathi T e re, Tendu k r ' work ref ec e conce of ocolonialism and primarily the conditions of middle class Ind n gen emen w o dom n e e coun ry' cu ure nd politics. Various aspects of post-colonialism in the form of everyday patriarchy are the focus in most of his plays. Each of these plays highlight how lower and middle class Indians and especially women are still subjected to a colonial legacy that was itself powerfully patriarchal in all institutional, economic, political and ideological aspects. By discussing briefly the emergence of Middle Class and the importance of studying middle class psyche, this paper n y e Tendu k r' ex or on of e m dd e c s psyche in post-colonial India through some of his most important plays and discusses their relevance in the 21 st century.

The question of foreign oppression and its nefarious effects on subdued cultures is usually discussed by postcolonial critics belonging to the dominating West or the formerly colonized Third World. I am troubled by my situation as a Romanian academic and critical intellectual who has been teaching or publicly debating postcolonial issues and has been engaged for a while now in American or British Cultural Studies projects. Where do I really belong in such confrontational fields?  And can my/our postcommunist experience contribute to the understanding of (post)colonial experience and thus provide a critical warrant for a comparative treatment of these two hypostases of subalternity?

In trying to answer these questions I found myself confronted with several difficulties. Eastern Europe is uncomfortably placed inside a baffling area of polarized instances of otherness which is nothing like the usual binary oppositions employed by most postcolonial criticism. My critical and ideological agenda as a postcommunist intellectual from Eastern Europe is much more complicated than that of my counterparts from the former colonies of the West. The conceptual vocabulary of coloniality is riddled with ambiguities and accounts of colonialism stereotypically pair it with the modern Western colonial and imperial conduct.

Readers can expect to find suggestions for a more consistent use of the terminology of coloniality and for a reconsideration of coloniality outside the traditional Westcentric schematics. Western critical idioms—sometimes mimicked by Third World authors just as they are trying to liberate themselves from Western hegemony—are in the habit of annexing the domain of coloniality to the Western variant of modernity. The Sovietized world is thus robbed of its claim to a colonial status which would enable post-Soviet subjects to better understand and resolve their colonial trauma. An important part of the book is dedicated to understanding the significance of Romanian nationalism (no more than a local example of similar East European discourses) and of its figurative assertion of identity.

This essay is part of an ongoing project on possible histories of our political present, written from perspective of colonial/postcolonial Bengal. Here I explore how in the early twentieth century, Chanakya/Kautilya, an ancient Indian political figure and putatively the author of the Arthasashtra, a treatise on statecraft, gets re-imaginedthough not quite successfullyas the figure of the quintessential political man of India. At stake in the story is the question of how to think the political in the first place.

Case studies in postcolonial contextualization mark a forty-year-old missiolog-ical trend in evangelical scholarship. The largely unqualified support of indigenous theological expression by mission theorists represents an epistemological shift from a conservative bibliology toward felt-needs evangelization and religious roundtable dialogue methods. Evangelical contextualization theory today echoes German Ro-manticism's early assessments of indigenous language and local religion, especially as seen in the works of pluralistic Johann Gottfried Herder (1744–1803). No study of postcolonial contextualization is complete without considering the enduring influence of Herder's " vernacular consciousness " on the current missiological mindset.

The 2013 publication of Vivek Chibber’s book Postcolonial Theory and the Specter of Capital has reignited debates over the relative merits and demerits of Marxism and postcolonialism. This article reviews the debate and raises some critical questions about Chibber’s engagement with questions pertaining to universalism and capitalist development. Focusing on Chibber’s critique of Dipesh Chakrabarty’s Provincializing Europe, the article contends that whereas Chibber is right in arguing for a concept of universal history, the approach he offers towards this end pushes in the direction of Eurocentrism. As an alternative, the article proposes the possibility of crafting passages from Marxism to postcolonialism in order to move beyond Eurocentrism in the historical-sociological study of capitalist development.

Although scholars of Somali Studies have engaged themselves in examining the Somali society from several perspectives, colonial and early Somali writers mainly observed the Somali people as homogenous, egalitarian and nomadic pastoral. Themes on multi-ethnicity, multiculturalism, and linguistic diversity were ignored as topics that sully the myth of the selfsame ideology colorfully embroidered in the official historiography. The notion also deluded pioneering Somali scholars from critically studying their people and analyzing colonial writing; at least not beyond the western scholars' knowledge boundary. Accordingly, the Horn of Africa was exemplified as a unique African nation where citizens enjoy equality and share an all-in-one identity: culturally, ethnically, historically, and linguistically. Contrary to that notion, though, the everyday social situation makes the primordial ideology of selfsameness unsustainable. To establish the evidence, this essay discusses about how the Bantu Jareer agrarian community, a section among the different groups of subalterns in the country, views its environment and social space within the boundary of deeply offensive segregation by an extremely suppressive Somali society.

This paper sums up some of my reflections, presented during a symposium on “The History of Egyptology in the Low Countries”, held at the Nederlands-Vlaams Institute in Cairo, in November 2019, and a roundtable discussion, forming part of the BSHS Global Digital History of Science Festival 2020: “A welcome guest? Egyptology in History of Science – an interdisciplinary study: networks, narratives, and resources” which was followed by troubling (re-)actions from some members of the audience. – I would like to thank the respective organizers of the two events for the opportunity to present my research and the majority of participants who engaged in constructive and respectful discussion.

This paper sustains that Oswald de Andrade’s Anthropophagy, formulated for the first time in 1928, can be read as a decolonial project avant la lettre. In order to establish this thesis, we propose to reconstruct the project of the Brazilian thinker through a detailed analysis of the first aphorism of his Manifesto Antropófago (Anthropophagist Manifesto). We will argue that, similarly to what will be later articulated by the decolonial approach, Andrade indicates: (i) that the cultural and economic dimensions of colonialism are entangled ramifications of a larger structure of domination; (ii) that capitalism is an aspect of this larger structure; and (iii) that it is necessary to articulate a third political path irreducible to both capitalism and communism. Anthropophagy would thus function not only as the evident metaphor of cultural appropriation, but also as a diagnosis of the consequences of the colonial domination and as an apparatus to confront them within a decolonial project.

Abstract in Englisch:
This diploma thesis is a critique of the concept of “contact”. The central starting point for this critical analysis is the identification of “Indigenous Peoples in Voluntary Isolation” as “uncontacted”, or “Uncontacted Tribes”. This critique is centred on the meaning of “contact” in and for Eurocentric colonial and imperial contexts. Here, “contact” is identified as the mission, message and proclamation of Eurocentric power, which transmits, translates, differentiates and claims perception, identification and space. Taking this perspective, “contact” is identified as a central concept for Eurocentric ("post"-) colonial and imperial structure and oppression, as well as pursuit and projection of the frontier, the “self” and the “other”. The pursuit of “contact” is marked by the increased importance of messengers and travellers, along with their messages and travel stories, for example about the priest king Prester John, which makes them identifiable as precursors of conquistadors and “discoverers”.
A central point for deconstructing “contact” as Eurocentric differentiation and power proclamation is the problématique of the uncertainty of perception. With this uncertain perception, challenges for the Eurocentric “self” are identifiable. These challenges are discussed through the “uncanny” in the Freudian sense, as well as through the paternalistic identification of “women”, which opens the concluding analysis of “isolation”. The final argument of the thesis seeks to understand the term “isolation”, as in the case of “Indigenous Peoples in Voluntary Isolation”, as questioning the territoriality of states, because it undercuts the hidden claims of “contact”-”ability”, the Eurocentric message, mission, proclamation and claim of “contact”, and thus the legitimisation of its “self”-perception, colonial structures and access to space and life. The thesis closes by advocating a perspective which makes ways of encounter and messaging discussable elements which can significantly translate, occupy and enforce perceptions and structures, as with the claim of “isolation” and “contact”.

Keywords in Englisch:
ability, perception, encounter, mission/message, frontier, isolation, Indigenous Peoples, unknown, contact, eurocentrism

Abstract in Deutsch:
Die vorliegende Diplomarbeit setzt sich kritisch mit dem Konzept „Kontakt“ auseinander. Die kritische Analyse der Identifikation von „Indigenen Völkern in freiwilliger Isolation“ als „unkontaktiert“, bzw. „Unkontaktierte Stämme“ ist hierfür zentraler Ausgangspunkt. Die Kritik wird anhand der Bedeutung von „Kontakt“ in und für eurozentrisch kolonial-imperiale Kontexte ausgeführt. Hierbei wird „Kontakt“ als Botschaft und Proklamation eurozentrischer Macht verortet, welche Wahrnehmung, Identifikationen und Räume vermittelt, übersetzt, differenziert und beansprucht. Aufbauend auf dieser Perspektive, wird „Kontakt“ als zentrales Konzept für eurozentrisch („post“-) kolonial-imperiale Strukturen und Unterdrückung, sowie Streben und Projektion des Grenzraums, des „Selbst“ und des „Anderen“ identifiziert. Entscheidend für dieses „Kontakt“-Streben ist die gestiegene Bedeutung von Botschafter*innen und Reisenden, bzw. ihrer*seiner Botschaften und Reisegeschichten über z.B. den Priesterkönig Johannes, wodurch sie als Vorgänger zu Konquistadoren und „Entdecker*innen“ identifiziert werden.
Zentraler Ansatzpunkt für die Dekonstruktion von „Kontakt“ als eurozentrische Differenzierung und Macht-Proklamation, ist die Problematik der unscharfen Wahrnehmung. Anhand dieser unscharfen Wahrnehmung werden Herausforderungen für das eurozentrische „Selbst“ identifiziert. Diese Herausforderungen werden als „unheimlich“ im Sinn von Freud und anhand der paternalistischen Identifizierung der „Frau“ thematisiert und eröffnet dadurch die abschließende Analyse von „Isolation“. Das Schlussargument der Arbeit ist, das „Isolation“, wie im Fall „Indigener Völker in freiwilliger Isolation“, Territorialstaatlichkeit in Frage stellt, da es den dahinter liegenden Anspruch auf „Kontakt“-Fähigkeit, bzw. die eurozentrische Botschaft, Proklamation und Beanspruchung von „Kontakt“, und somit der Legitimation von dessen „Selbst“-Wahrnehmung, kolonialer Strukturen und Zugang zu Räumen und Leben zuvorkommt. Die Diplomarbeit schließt mit dem Anspruch auf eine Perspektive welche Begegnungsweisen und Botschaften als Elemente diskutierbar macht, welche Wahrnehmung und Strukturen gesellschaftlich bedeutend übersetzen, besetzen und durchsetzen, wie durch den Anspruch von „Isolation“ und „Kontakt“.

Schlagwörter in Deutsch:
Fähigkeit, Wahrnehmung, Begegnung, Botschaft, Frontier, Isolation, Indigene Völker, das Unbekannte, Kontakt, Eurozentrismus

As a beautiful young woman of pure heart, Maleficent has an idyllic life in a forest kingdom. When an invading army threatens the land, Maleficent rises up to become its fiercest protector. However, a terrible betrayal hardens her heart and twists her into a creature bent on revenge. She engages in an epic battle with the invading king's successor, then curses his newborn daughter, Aurora-realizing only later that the child holds the key to peace in the kingdom.

Colonial Desire, Colonial Discourse and Exoticism: In this part, we will analyze the movie with the lens of Colonial Desire, Colonial Discourse and Exoticism. The three concepts are interlinked in a way that one leads to another. Colonial discourse is created out of sexuality which points out the idea of colonization as grounded in sexualized discourse of rape, penetration and impregnation. This relationship of colonizer and colonized results in sexualized exoticism as colonial land seems seductive. Moreover, dominant group in society constitute the field of truth by imposing specific norms and ideas in a way that social formation becomes reality on both objects(colonized) and subjects (colonizer). This discourse stands on centrality of Europe and it is created in such a realistic way that even colonized come to see themselves in the specific way. Referring to postcolonial setting, we come to know that colonial discourse creates a deep conflict in the consciousness of the colonized because of its clash with other knowledge about the world. Colonial discourse created an image of exoticism around the globe. It lends to exclude statements about the exploitation of the resources of the colonized. Thus, dichotomy is created in which objects are primitive and subjects raise with the slogan of " White men's burden ". The dichotomy leads to racism, classism and sexism mainly. It creates a binary system between subjects and objects thus presenting colonized with negative qualities and assigning them exotic attributes. Previously, Exotic meant alien, someone who does not belong to normal beings. Later on, this idea was widened to territories as foreign and exotic lands. Things belonging to exotic land were used as display for entertainment and were displayed as " innocent signifier " of an exotic other as isolated beings. They projected the imagery that was imposed on them by colonizers hence in this way the dichotomy was strengthened where colonized nations were presented as uncivilized, savage, primitive and strange creatures.

The recent histories of Italy and Somalia are closely linked. Italy colonized Somalia from the end of the 19th century to 1941, and held the territory by UN mandate from 1950 to 1960. Italy is also among the destination countries of the Somali diaspora, which increased in 1991 after civil war. Nonetheless, this colonial and postcolonial cultural encounter has often been neglected. Critically evaluating Gilles Deleuze and Félix Guattari’s concept of ‘minor literature’, as well as drawing on postcolonial literary studies, The Somali Within analyses the processes of linguistic and cultural translation and self-translation, the political engagement with race, gender, class and religious discrimination, and the complex strategies of belonging and unbelonging at work in the literary works in Italian by authors of Somali origins. Brioni proposes that the ‘minor’ Somali Italian connection might offer a major insight into the transnational dimension of contemporary ‘Italian’ literature and ‘Somali’ culture.

Richard Wright's The Color Curtain: A Report on the Bandung Conference has long been a fundamental book in Bandung historiography. As a crucial companion volume to The Color Curtain, Roberts and Foulcher's Indonesian Notebook: A Sourcebook on Richard Wright and The Bandung Conference showcases the previously unknown side of Wright's Bandung narrative, as told from the perspectives of the vibrant group of Indonesian intellectuals and writers who hosted him in Indonesia in 1955. Showcasing Wright’s previously unknown interactions with Indonesian modernists and his previously unknown lecturing activities in Indonesia, this book has major implications for any reading of postcolonial history and culture after the Asian-African Conference of 1955.

This article provides an analysis of the problematic of foresight in traditional Chinese thought, articulating it with current developments in the epistemology of futures studies, planning theory, and strategic management. It is argued that in Chinese thought the answer to the question " Can the future be predicted? " depends on the forecasting horizon: whereas the immediate future can be sensed and taken advantage of by immersing oneself in the evolving situation, the remote future is fundamentally unpredictable. These dual answers are entrenched in discussions of what constitutes wisdom, opening up productive spaces of encounter between the problematic of foresight and the problematic of wisdom. https://doi.org/10.6531/JFS.2018.22(3).00A35