, as well as scholars of pedagogy, literary and cultural studies, and post-colonial studies. In 2003, Anke Poenicke argued that many schoolbooks promoted a Eurocentric perspective with a very negative image of the African continent. She criticized, for
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Like a Tumbleweed in Eden
The Diasporic Lives of Concepts
. Many terms span species and disciplines—from human contexts in ethnic studies, post/colonial studies to scientific/biological terminology: alien, diaspora, native, local, foreign, colonizer, colonized, naturalized, pioneer, refugee, founder, resident
Western representations of the Other are criticized by anthropologists, but similar hegemonic classifications are present in the relationships between anthropologists who are living in the West and working on the (post-socialist) East, and those working and living in the (post-communist) East. In a hierarchical order of scholars and knowledge, post-socialist anthropologists are often perceived as relics of the communist past: folklorists, theoretically backward empiricists, and nationalists. These images replicate Cold War stereotypes, ignore long-lasting paradigm shifts as well as actual practices triggered by the transnationalization of scholarship. Post-socialist academics either approve of such hegemony or contest this pecking order of wisdom, and their reactions range from isolationism to uncritical attempts at “nesting intellectual backwardness“ in the local context (an effect that trickles down and reinforces hierarchies). Deterred communication harms anthropological studies on post-socialism, the prominence of which can hardly be compared to that of post-colonial studies.
Love as Resistance
Exploring Conceptualizations of Decolonial Love in Settler States
In this article, I weave together connections between notions of decoloniality and love while considering implications for decolonial praxis by racialized people settled on Indigenous lands. Through a community-based research project exploring land and body sovereignty in settler contexts, I engaged with Indigenous and racialized girls, young women, 2-Spirit, and queer-identified young adults to create artwork and land-based expressions of resistance, resurgence, and wellbeing focusing on decolonial love. Building on literature from Indigenous, decolonizing, feminist, and post-colonial studies, I unpack the ways in which decolonial love is constructed and engaged in by young Indigenous and racialized people as they navigate experiences of racism, sexism, cultural assimilation, and other intersecting forms of marginalization inherent in colonial rule. I uphold these diverse perspectives as integral components in developing more nuanced and situated understandings of the power of decolonial love in the everyday lives of Indigenous and racialized young peoples and communities.
The concern of this issue on post-colonial interdisciplinarity is with the apparent need for interdisciplinary approaches in post-colonial analyses: analyses that take textuality as their object but which are framed around wider social or political questions of power. By necessity such analyses take the critic into territories that until the end of the 1960s were not considered the property of literary studies. Yet, however necessary this expansion of the critic’s focus has been in order to allow literary criticism to comment on the social functions of representation, it has exposed post-colonialism to a range of criticisms, many of which seem to arise from a perceived weakness in its interdisciplinary approach. For instance, as the gaze of the critic has been cast increasingly widely, many conservative commentators have come to lament the loss of the text. This concern has perhaps been less hotly contested in Britain than in the U.S., where the socalled ‘Canon Wars’ split departments. Nevertheless it seems especially problematic for post-colonial studies because even its fairly modest project of opening up the canon to writers from Africa, Asia, the Caribbean and the Middle East has been predicated on a fundamentally political concern with wider forms of inequality, of which Eurocentric reading practices are only one facet.
Fictionalising Post-colonial Theory
The Creative Native Informant?
How can a novel be both a Harlequin romance (the equivalent of a British Mills and Boon book) and an example of post-colonial counter-discourse? In the same stroke, how can Spivak proclaim herself not learned enough to be interdisciplinary? Surely interdisciplinariness has become an integral part of post-colonial theory and investigation and to proclaim oneself not erudite enough is to put the practice of casual interdisciplinary action into question on ethical and scholarly grounds. And yet post-colonial studies thrives on its interdisciplinary methods and we are certainly not all philosophers, social scientists or professional politicians. In fact, it is possible to argue, as I intend to do here, that postcolonial literary works can also be interdisciplinary, thereby challenging us to reveal the inherent interdisciplinary nature of the field itself. In this case, breaking rules is not difficult and, yes, much can be learned from this action. So, as well as demonstrating a post-colonial textual analysis indebted to an interdisciplinary approach, as this special issue calls for, this article will further reveal how, often, writers themselves are already involved in utilising an interdisciplinary approach in their fiction. This can make it difficult to separate the authors’ intentions; are they writing in their capacity as authors, critics or both?
Decolonizing Cambridge University
A Participant Observer’s View
how I approach the question of decolonization and post-colonial studies. I was a Cambridge student for eight years in the 1960s and lectured there for fourteen years in the 1980s and 1990s. As an undergraduate I switched from classics to social
Rapping French Cities in the 1990s
Blurring Marseille and Brightening Paris in Contested Processes of Boundary Making
: Reflections on the Origin and Spread of Nationalism (London: Verso 1983); and Homi K. Bhabha, “Cultural Diversity and Cultural Differences,” in The Post-Colonial Studies Reader , ed. Bill Ashcroft, Helen Tiffin, and Gareth Griffiths (New York: Routledge
Global Health Research, Anthropology and Realist Enquiry
Sara Van Belle
United Kingdom and the emergence of the field of post-colonial studies ( Gandhi 1998 ). These influences transformed the curriculum of the master's degree in anthropology at my Belgian university, a change exemplified by the fact that the master's degree
Recentering the South in Studies of Migration
, Homi K. 2006 . “ Cultural Diversity and Cultural Differences .” In The Post-Colonial Studies Reader , ed. Bill Ashcroft , Gareth Griffiths , and Helen Tiffin , 155 – 157 . New York : Routledge . Boatca , Manuela . 2018 . “ Caribbean