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Name :- Jagruti R Vasani
Sem :- 3
Roll No :- 15
Enrolment No :- 2069108420180054
Paper 11 :- Postcolonial Literature
Topic :- Ania Loomba’s views about post - colonialism
Colonialism
Email Id :- jagrutivasani17@gmail.com
Submitted To :- Smt S.B. Gardi Department of English
Maharaja Krishnkumarsinhji Bhavnagar University
Ania loomba received her B.A. , M.A. and M.Phil. degrees from the Delhi university. She researches and teaches early modern literature, histories of race and colonials, post colonialism studies , feminist theory and contemporary Indian literature and culture.
“ A settlement in a new country a body of people who settle in a new locality, forming a community subject to or connected with their parent state; the community so formed, consisting of the original settlers and their descendants and successors, as long as the connection with the parent state is kept up.”
Roots of colonialism and post colonialism were in the Columbus arrival for the new found land. Colonialism is the physical occupation of territory and post colonialism deals with the effects of colonization on culture and societies.
Ania Loomba argues that colonialism reshapes often violently, physical territories, social terrains as well as human identities. The terms : colonialism, Imperialism, are defined in Oxford English Dictionary (OED) as : a settlement in a new country…. A body of people who settle in a new locality, forming a community subject to or connected with their parent state; the community so formed , consisting of the original settlers and their descendants and successors, as long as the connection with the parent state is kept up.
Here she points out that the above definition neglects the people other than the colonizers that indicate conquest and domination. She adds ahead that it locks the original inhabitants and this generates the complex and traumatic relationships in human history. She further points out that the process of forming a new community in the new land means un-forming or re-forming the original communities. She concludes this definition stating that the colonialism means the conquest and control of other people‘s land and goods. It is not only the expansion of various European powers in non-European countries/areas but a recurrent and widespread feature of human history.
Ania Loomba points out the changed picture of modern European colonialism that enriched the different kinds of colonial practices which altered the whole globe. The modern colonialism developed in addition with extracting tribute, goods and wealth from conquered countries, a new and complex relationship and engendered a flow of human and natural resources between colonized and colonial countries to grow profit for them. Loomba adds ahead that European colonialism has applied a variety of techniques and patterns of domination as well as it produced the economic imbalance, necessarily for the growth of European capitalism and industry. She differentiates the concept imperialism from colonialism in following words:
we can distinguish between colonization as the takeover of territory, appropriation of material resources, exploitation of labour and interference with political and cultural structures of another territory or nation, and imperialism as a global system.
Here she states that colonialism seems to limit certain locality that is surpassed in imperialism. Thereafter, Loomba focuses the term post-colonialism that applies two senses: temporal, as in coming after, and, ideological, as in supplanting. The post-colonialism doesn‘t mark the demise of colonialism.
Ania Loomba states that the term post-colonialism appears to be riddled with contradictions and qualifications. She adds ahead that it also allows us to incorporate the history of anti-colonial resistance with contemporary resistances to imperialism and to dominant Western cultures. According to Loomba, post-colonialism emphasizes concepts like, hybridity, fragmentation and diversity. It is a kind of reaction to colonialism which does not allow for differences between distinct kinds of colonial situations, or the workings of class, gender, location, race, caste or ideology among people whose lives have been restructured by colonial rule. She states further that post-colonial‘ refers to specific groups of (oppressed or dissenting) people or individuals (within them) rather than to a location or a social order and postcolonial theory has been accused of, as it shifts the focus from locations and institutions to individuals and their subjectivities, post- coloniality, like patriarchy, is articulated alongside other economic, social, cultural and historical factors, and therefore, in practice, it works quite differently in various parts of the world.
Ania Loomba argues that the tensions about power and subjectivity have become central to the study of colonialism. The concept of colonial discourse is introduced to re-order the study of colonialism. Said has introduced Orientalism as to inaugurate a new kind of study of colonialism. She argues about colonial discourse which may help the readers to understand social happenings and their relationship with the discourse. According to her, discourse analysis makes it possible to trace connections between the visible and the hidden, the dominant and the marginalized, ideas and institutions. It also allows us to see how power works through language, literature, culture and the institutions which regulate our daily lives. Loomba states that colonial discourse studies today are not restricted to delineating the workings of power- they have tried to locate and theorize oppositions, resistances and revolts on the part of the colonized. Colonial discourse studies present a distorted picture of colonial rule in which central effects are inflated at the expense of economic and political institutions. She adds further that colonial discourse studies erase any distinction between the material and ideological, because they simply concentrate on the latter.
Loomba points out that the concept of discourse‘ is used to mean to uncover the interrelation between the ideological and material rather than to collapse them into each other. The representation of colonial discourse is observed in literary studies, art, history, films, media and cultural studies too. Loomba strongly argues that there is no consensus or homogeneity within colonial discourse analysis which is the site of much debate and controversy precisely because it has drawn from a wide range of intellectual and political histories and affiliations. According to Loomba, colonialism reshaped existing structures of human knowledge as no branch of learning was left untouched by the colonial experience. She further observes that colonialism expanded the contact between Europeans and non-Europeans, generating the flood of images and ideas on an unprecedented scale. She further points out that literary texts do not simply reflect dominant ideologies, but encode the tensions, complexities and nuances within colonial cultures. The literary discourse is an important means of appropriating, inverting or challenging dominant means of representation and colonial ideologies.
She adds ahead that the literature (discourse) can be important in devaluating and controlling colonial subjects. The literary texts or discourses have become more widely recognized as materials that are essential for historical study of that particular country or location. Loomba argues that the meanings that are given to texts are of dominant critical views that were later on included within educational systems.
Loomba observes that many recent books on post-colonial literature‘ consider literatures written in English, or widely available in translation, or those that have made the best-seller lists in Europe and United States. So she expects that non-Westerns need to be recovered, celebrated, re-circulated, reinterpreted not just in order to revise our view of European culture but as part of the process of decolonization. She further argues that colonialism, according to these ways of reading, should be analysed as if it were a text, composed of representational as well as material practices available to us via range of discourses such as scientific, economic, literary and historical writings, official papers, art and music, cultural traditions, popular narratives, and even rumours.
Loomba argues that colonialism was the means through which capitalism achieved its global expansion. Racism simply facilitated this process, and was the conduit through which the labour of colonized people was appropriated. At the same time she states that economic explanations are insufficient for understanding the racial features of colonized societies. The former approach privileges class, and the latter race in understanding colonial societies.
Colonialism is the result of certain psychic differences between races (which lead some people to dependency or the need to be ruled). She expects that anti-colonial struggles had to create new and powerful identities for colonized peoples and to challenge colonialism not only at a political or intellectual level, but also on an emotional plane. She believes that the idea of the nation was the powerful vehicle for harnessing anti-colonial energies at all these levels. She speaks ahead that to isolate colonialism from its later evolution is to deflect attention from the narrative of nationalism, communalism and religious fundamentalism which are the crucibles within which gender, class, caste or even neo-colonialism function today.
Ania Loomba views that post-colonial theory and criticism are inadequate to the task of either understanding or changing our world because they are the children of post-modernism. Here she refers Arif Dirlik who talks on post-colonialism‘ as: Post colonialism a child of post-modernism‘ which is born not out of new perspectives on history and culture but because of the increased visibility of academic intellectuals of the third world origin as pacesetters in cultural criticism.
Here Loomba argues that post-modernists and post-colonialists celebrate and mystify the workings of global capitalism. She adds ahead that the narratives of women, colonized people, and non-Europeans revise our understanding of colonialism, capitalism and modernity. These global narratives do not disappear but can now be read differently. Finally she expects that critics across many language communities should have a dialogue about the genuine difficulties generated by the interdisciplinary, cross-cultural nature of colonialism/post colonialism, because in the wake of recent developments, it is clear that the issues raised by the study of colonialism remain urgent and vital today.
THANK YOU.
♣♣♣
Name :- Jagruti R Vasani
Sem :- 3
Roll No :- 15
Enrolment No :- 2069108420180054
Paper 11 :- Postcolonial Literature
Topic :- Ania Loomba’s views about post - colonialism
Colonialism
Email Id :- jagrutivasani17@gmail.com
Submitted To :- Smt S.B. Gardi Department of English
Maharaja Krishnkumarsinhji Bhavnagar University
Ania loomba received her B.A. , M.A. and M.Phil. degrees from the Delhi university. She researches and teaches early modern literature, histories of race and colonials, post colonialism studies , feminist theory and contemporary Indian literature and culture.
“ A settlement in a new country a body of people who settle in a new locality, forming a community subject to or connected with their parent state; the community so formed, consisting of the original settlers and their descendants and successors, as long as the connection with the parent state is kept up.”
Roots of colonialism and post colonialism were in the Columbus arrival for the new found land. Colonialism is the physical occupation of territory and post colonialism deals with the effects of colonization on culture and societies.
Ania Loomba argues that colonialism reshapes often violently, physical territories, social terrains as well as human identities. The terms : colonialism, Imperialism, are defined in Oxford English Dictionary (OED) as : a settlement in a new country…. A body of people who settle in a new locality, forming a community subject to or connected with their parent state; the community so formed , consisting of the original settlers and their descendants and successors, as long as the connection with the parent state is kept up.
Here she points out that the above definition neglects the people other than the colonizers that indicate conquest and domination. She adds ahead that it locks the original inhabitants and this generates the complex and traumatic relationships in human history. She further points out that the process of forming a new community in the new land means un-forming or re-forming the original communities. She concludes this definition stating that the colonialism means the conquest and control of other people‘s land and goods. It is not only the expansion of various European powers in non-European countries/areas but a recurrent and widespread feature of human history.
Ania Loomba points out the changed picture of modern European colonialism that enriched the different kinds of colonial practices which altered the whole globe. The modern colonialism developed in addition with extracting tribute, goods and wealth from conquered countries, a new and complex relationship and engendered a flow of human and natural resources between colonized and colonial countries to grow profit for them. Loomba adds ahead that European colonialism has applied a variety of techniques and patterns of domination as well as it produced the economic imbalance, necessarily for the growth of European capitalism and industry. She differentiates the concept imperialism from colonialism in following words:
we can distinguish between colonization as the takeover of territory, appropriation of material resources, exploitation of labour and interference with political and cultural structures of another territory or nation, and imperialism as a global system.
Here she states that colonialism seems to limit certain locality that is surpassed in imperialism. Thereafter, Loomba focuses the term post-colonialism that applies two senses: temporal, as in coming after, and, ideological, as in supplanting. The post-colonialism doesn‘t mark the demise of colonialism.
Ania Loomba states that the term post-colonialism appears to be riddled with contradictions and qualifications. She adds ahead that it also allows us to incorporate the history of anti-colonial resistance with contemporary resistances to imperialism and to dominant Western cultures. According to Loomba, post-colonialism emphasizes concepts like, hybridity, fragmentation and diversity. It is a kind of reaction to colonialism which does not allow for differences between distinct kinds of colonial situations, or the workings of class, gender, location, race, caste or ideology among people whose lives have been restructured by colonial rule. She states further that post-colonial‘ refers to specific groups of (oppressed or dissenting) people or individuals (within them) rather than to a location or a social order and postcolonial theory has been accused of, as it shifts the focus from locations and institutions to individuals and their subjectivities, post- coloniality, like patriarchy, is articulated alongside other economic, social, cultural and historical factors, and therefore, in practice, it works quite differently in various parts of the world.
Ania Loomba argues that the tensions about power and subjectivity have become central to the study of colonialism. The concept of colonial discourse is introduced to re-order the study of colonialism. Said has introduced Orientalism as to inaugurate a new kind of study of colonialism. She argues about colonial discourse which may help the readers to understand social happenings and their relationship with the discourse. According to her, discourse analysis makes it possible to trace connections between the visible and the hidden, the dominant and the marginalized, ideas and institutions. It also allows us to see how power works through language, literature, culture and the institutions which regulate our daily lives. Loomba states that colonial discourse studies today are not restricted to delineating the workings of power- they have tried to locate and theorize oppositions, resistances and revolts on the part of the colonized. Colonial discourse studies present a distorted picture of colonial rule in which central effects are inflated at the expense of economic and political institutions. She adds further that colonial discourse studies erase any distinction between the material and ideological, because they simply concentrate on the latter.
Loomba points out that the concept of discourse‘ is used to mean to uncover the interrelation between the ideological and material rather than to collapse them into each other. The representation of colonial discourse is observed in literary studies, art, history, films, media and cultural studies too. Loomba strongly argues that there is no consensus or homogeneity within colonial discourse analysis which is the site of much debate and controversy precisely because it has drawn from a wide range of intellectual and political histories and affiliations. According to Loomba, colonialism reshaped existing structures of human knowledge as no branch of learning was left untouched by the colonial experience. She further observes that colonialism expanded the contact between Europeans and non-Europeans, generating the flood of images and ideas on an unprecedented scale. She further points out that literary texts do not simply reflect dominant ideologies, but encode the tensions, complexities and nuances within colonial cultures. The literary discourse is an important means of appropriating, inverting or challenging dominant means of representation and colonial ideologies.
She adds ahead that the literature (discourse) can be important in devaluating and controlling colonial subjects. The literary texts or discourses have become more widely recognized as materials that are essential for historical study of that particular country or location. Loomba argues that the meanings that are given to texts are of dominant critical views that were later on included within educational systems.
Loomba observes that many recent books on post-colonial literature‘ consider literatures written in English, or widely available in translation, or those that have made the best-seller lists in Europe and United States. So she expects that non-Westerns need to be recovered, celebrated, re-circulated, reinterpreted not just in order to revise our view of European culture but as part of the process of decolonization. She further argues that colonialism, according to these ways of reading, should be analysed as if it were a text, composed of representational as well as material practices available to us via range of discourses such as scientific, economic, literary and historical writings, official papers, art and music, cultural traditions, popular narratives, and even rumours.
Loomba argues that colonialism was the means through which capitalism achieved its global expansion. Racism simply facilitated this process, and was the conduit through which the labour of colonized people was appropriated. At the same time she states that economic explanations are insufficient for understanding the racial features of colonized societies. The former approach privileges class, and the latter race in understanding colonial societies.
Colonialism is the result of certain psychic differences between races (which lead some people to dependency or the need to be ruled). She expects that anti-colonial struggles had to create new and powerful identities for colonized peoples and to challenge colonialism not only at a political or intellectual level, but also on an emotional plane. She believes that the idea of the nation was the powerful vehicle for harnessing anti-colonial energies at all these levels. She speaks ahead that to isolate colonialism from its later evolution is to deflect attention from the narrative of nationalism, communalism and religious fundamentalism which are the crucibles within which gender, class, caste or even neo-colonialism function today.
Ania Loomba views that post-colonial theory and criticism are inadequate to the task of either understanding or changing our world because they are the children of post-modernism. Here she refers Arif Dirlik who talks on post-colonialism‘ as: Post colonialism a child of post-modernism‘ which is born not out of new perspectives on history and culture but because of the increased visibility of academic intellectuals of the third world origin as pacesetters in cultural criticism.
Here Loomba argues that post-modernists and post-colonialists celebrate and mystify the workings of global capitalism. She adds ahead that the narratives of women, colonized people, and non-Europeans revise our understanding of colonialism, capitalism and modernity. These global narratives do not disappear but can now be read differently. Finally she expects that critics across many language communities should have a dialogue about the genuine difficulties generated by the interdisciplinary, cross-cultural nature of colonialism/post colonialism, because in the wake of recent developments, it is clear that the issues raised by the study of colonialism remain urgent and vital today.
THANK YOU.
♣♣♣
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