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IJRAR - International Journal of Research and Analytical Reviews, 2019
Postcolonial is a period of freedom and exemption from European colonial clutches and grasping. It is quite necessary to define the word 'colonialism' before understanding 'postcolonialism.' P K Nayar in his seminal book Postcolonial Literature: An Introduction projects light upon the etymology of the word as thus "The term 'colony' once meant something very different. The Oxford English Dictionary (OED) notes that the fourteenth-century term, 'colonye,' derived from the Latin 'colon-us,' meaning farmer, cultivator, planter, or settler in a new country, was used to describe the Roman settlements in the fourteenth century" (1-2). Colonialism is a gradual process of settling down Europeans in various corners of the world and considering themselves superior to those where they settled down. They migrated to non-European countries and started forming colonies and began to establish their own rules and regulation and imposed upon the colonized. Sometimes it was quite harsh and, most of the time, inhuman. The process of migration is continued since the existence of the earth and human beings kept on moving in quest of a better life and safe places. But the eighteenth and nineteenth-century scenario is extremely awful and consternation where the colonizers moved to exploit the colonized places and contaminated the previously established social cultures and introduce their own. Let's see what OED reads, "Colonialism is an alleged policy of exploitation of backward, or weak peoples by a large power." Colonialism is a derogatory word and it is a sort of stigma on colonizers. It is the second name of cruelty, oppression, exploitation, hate, servitude, racism and inequality. Colonization is dreadful for native races, cultures and spaces. Their intention at the beginning of these settlers was just to trade and later, seeing the gullible and hospitable nature of the people, their cunningness came out and they invited several people from their country and gradually tried to control and train the native people in their own way. They came to trade with the permission of local Nawabs and rulers, but with the passage of time, these traders conquered those local nawabs and rulers and became the ruler of those areas and started subjugating the people of the area. Colonialism brought destruction for the native knowledge, culture, art and understanding. Colonizers started to command the economy, politics and society as per their crafty intention. They introduced massive changes by demoralizing Indian values, customs and practices. Native people began to see their own customs and rituals with susceptible eyes in which they used to believe firmly. In India, they replace dhoti, kurta, turban, saree with shirts, pants, coats, ties and gowns. The products of colonialism are hybrid; they oscillate between their native culture and colonial culture. The colonization process started forcefully but later on it impacted on the mentality of the native people. They began to subjugate mentally, making the natives considered inferior, uncivilized, illiterate and so on. P K Nayar, quoting the most famous Orientalist scholar Edward Said, says, "Colonialism cannot be seen merely as a political or economic 'condition': it was a powerful cultural and epistemological conquest of the native populations" (Postcolonial Literature: An Introduction 3).
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Postcolonialism is an academic discipline that analyses, explains and responds to the cultural legacies of colonialism and imperialism. The purpose of the present study is to examine the postcolonialism and elements of postcolonialism such as marginalization, identity, multiculturalism, racial discrimination, hybridity, mimicry etc. The article discusses the thoughts of Frantz Fanon, Edward Said, Homi K. Bhabha, and Gayatri Spivak on postcolonialism as well.
Since the mid-1980s the term "postcolonial" has become a well-known key signifier in analysis of cultural and political representations of dominance and subalternity in contemporary societies. It was in the wake of the success of this term that from the early 1990s an impressive field of studies, from transversal to traditional disciplines, entered the archives of Western knowledge, at first in the Anglo-American world but later worldwide: postcolonial studies, or postcolonial critique. It could be argued, as in the case of cultural studies, that postcolonial criticism emerged at an imaginary epis-temic intersectional point, binding in new ways objects, approaches, and perspectives coming from different traditional disciplines: from literary critique to philosophy, from anthropology to psychoanalysis and sociology, from history to the political sciences, from English to linguistics. It is for this reason that the postcolonial discursive formation is usually conceived both as a radical epistemological challenge to traditional academic disciplines and specializations and as a new and more democratic approach to the conceptualization of contemporary and historical relationships between the West and its others. According to this self-representation, then, postcolonial studies may be better defined as an emergent critical space aimed at the decolonization of current theoretical and political practices. Despite its close association with academic European postmodernism and poststruc-turalism in mainstream critical thinking, postcolonial critique can be approached as the effect of a very complex genealogy. My approach to its emergence as a discipline is based on Edward Said's constructivist idea of beginning. A beginning, Said maintains, is different from an origin because a beginning can be chosen, while an origin can only be acknowledged: "beginning is not so much an event unto itself as an opening within discourse" (Said 1975, 350; emphasis original). Said's idea of beginning is important here because it seeks to methodologically combine "intention" and "method," allowing subjectivity and politics ("secular agency") to enter the domain of theory through an epistemological solid ground. Our starting premise will be that postcolonial criticism came out of multiple hybrid and transnational roots. It was not a discourse that originated in the postcolonial world but one produced by migrant postcolonial intellectuals displaced in the West, who were also notably critical of the essentialist and binary political imaginary of anticolonial first "great narrations." However, it could be argued that its beginning can be tracked down to classical anticolonial thinking (to political interventions of figures such as Mariátegui, Gandhi, Sartre, Césaire, Fanon, etc.), namely to the critique of Western imperialism that arose in the context of the different national liberation movements during the decol-onization processes. Its beginning can also be tracked down to the development of The International Encyclopedia of Anthropology. Edited by Hilary Callan.
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