Rerouting the Postcolonial

Wilson, Janet M; Tolan, Fiona; Welsh, Sarah Lawson

doi:10.1080/17449850902819862

Cited by 5 publications

(4 citation statements)

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“…Efforts as those of Janet Wilson, Cristina Sandru and Sarah Lawson Welsh, to keep postcolonial studies intact by 'rerouting' and 'remapping' the scene, seem a futile attempt to consolidate vested interests. (Wilson 2009) Let me repeat. Postcolonial theory over the years has become an inflated term.…”

Section: After Postcolonial Theorymentioning

confidence: 99%

Postcolonial Studies

Tárnok

2024

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Postcolonial theory over the years has become an inflated term. The field of study that initially dealt with literatures originating in regions with a colonial past gradually grew to encompass broad social, political or cultural aspects arising in diverse societies with no colonial history. In my article I am concentrating on the original use of the term and going to argue that the research area has turned from being a TOPIC of investigation to a general METHOD. What led to this transformation was the commodification of a post/colonial heritage: during the 1990s the exotic became a marketable cultural product. As primary texts appeared to be profitable ventures on the international publishing scene, postcolonial theory has flourished with key figures occupying cushioned academic positions and creating a body of secondary literature detached from the original mandate of postcolonialism in the original sense of the term.

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Section: After Postcolonial Theorymentioning

confidence: 99%

Postcolonial Studies

Tárnok

2024

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“…In "Outlines of a Better World" (Williams, 2010), Patrick Williams proposes the act of "rerouting the post-colonial" within "the combination of hope as resistance (rerooted postcolonialism) and hope as utopian function (the New, the Not-Yet of rerouted postcolonialism)" to evoke "a Blochian mode" of "not only to hope, but also [to] do" (ibid. : 95; emphasis in the original).…”

Section: Lord Of the Spinach Field: The "Not-yet Being"mentioning

confidence: 99%

Sabry Musa's Lord of the Spinach Field (1987): A Critique of Post-Colonial Utopianism

Alkhayat¹

2021

Arab Studies Quarterly

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The present study examines the aesthetic features of Sabry Musa's Lord of the Spinach Field (1987) through Karl-Heinz Bohrer's “Utopia of the Subject” to foreground Homo's quest for a wished-for yet unattainable reality. Post-Colonial Utopianism depicts man's inner turmoil to force an act of willful rethinking to enhance the “anticipatory consciousness” of a better life, a point interrogated within Ernst Bloch's Principle of Hope to propose the concept of the “Not-Yet-Become”: the not realized futuristic reality. Therefore, the interest is in utopia/dystopia historicities as analytical markers of historical inquiry to analyze specific space/time coordinates; post-colonial pitfalls of a technoscience dystopia. As such, the remarkable characteristic of Post-Colonial Utopianism is critique, and “Subjective Utopia” strives to achieve a breach in the teleological ideology of historical structures; thereby, transformation is the central aesthetic strategy of post-colonial critique.

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“…The many and pluriform contributions that have added to the discussion since 2008 often address and repeat Rothberg's central arguments, building on the groundwork that his article provides, and thus demonstrate that Rothberg's main considerations have remained astute and relevant. For example, in a special issue of the Journal of Postcolonial Writing (2009), devoted to tracing new directions in postcolonial studies, editors and contributors emphasize the importance of a continued postcolonial critique of historical and political processes as the original sites of trauma for postcolonial communities, as opposed to trends in trauma studies that neglect or elide such processes [4]. In a recent special issue of Postcolonial Text, titled "Situating Postcolonial Trauma Studies" (2014), guest editor Norman Saadi Nikro discusses the complexity of the relationship between Holocaust-centered trauma studies and present-day postcolonial trauma studies, referring explicitly to Rothberg's essay of 2008 and pointing out that Rothberg's concerns have remained important issues in postcolonial scholarship to the present time.…”

Section: Introductionmentioning

confidence: 99%

Decolonizing Trauma Theory: Retrospect and Prospects

Visser

2015

Humanities

171

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Decolonizing trauma theory has been a major project in postcolonial literary scholarship ever since its first sustained engagements with trauma theory. Since then, trauma theory and postcolonial literary studies have been uneasy bedfellows, and the time has now come to take stock of what remains in postcolonial trauma studies from the original formulations of trauma theory, and see which further steps must be envisaged in order to reach the ideal of a truly decolonized trauma theory today. To this end, this article presents a detailed overview of the short history and the present situation of the trajectory of decolonizing trauma theory for postcolonial studies, clarifying the various re-routings that have so far taken place, and delineating the present state of the project, as well as the need for further developments towards an increased expansion and inclusiveness of the theory. I argue that openness to non-Western belief systems and their rituals and ceremonies in the engagement with trauma is needed in order to achieve the remaining major objectives of the long-standing project of decolonizing trauma theory.

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Rerouting the Postcolonial

Cited by 5 publications

References 0 publications

Postcolonial Studies

Postcolonial Studies

Sabry Musa's Lord of the Spinach Field (1987): A Critique of Post-Colonial Utopianism

Decolonizing Trauma Theory: Retrospect and Prospects

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