Culture and Imperialism

Pierre, Andrew J.; Said, Edward W.

doi:10.2307/20045634

Cited by 35 publications

(35 citation statements)

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“…Despite the formal withdrawal of European nations, the term 'postcolonial' is thought to be an appropriate one because of the persistence of newer forms of economic and cultural colonialism which keep a number of 4.See Rukundwa and Van Aarde (2007:1171-1194). In addition, readers can familiarise themselves with the following representative examples: Sugirtharajah (2002), Castle (2001), Young (2001), Ashcroft, Griffiths and Tiffin (2000), Bhabha (1994), Said (1993), Frankenberg and Mani (1993), Fanon (1991) and Spivak (1988) In this article, both precolonial and colonial literature about African cultures (including African indigenous knowledge systems 5 ), missionary churches and how they established health and learning institutions are interrogated in dialogue with postcolonial findings that emerged as an inquiry into the legitimacy of place, space and identity of African peoples and their cultures. In addition to secondary sources used in developing this argument, themes drawn from biblical narratives will also be explored.…”

Section: Methodsmentioning

confidence: 99%

Faith-based healing and African traditional medicine in Zimbabwe: A postcolonial perspective

Rugwiji

2019

Theologia Viatorum

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Section: Methodsmentioning

confidence: 99%

Faith-based healing and African traditional medicine in Zimbabwe: A postcolonial perspective

Rugwiji

2019

Theologia Viatorum

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“…In his seminal book Culture and Imperialism, Said (1993) emphasizes the significance of cultural resistance as being complementary to military and political resistance. He also enumerates specific strategies of cultural resistance.…”

Section: Literature Reviewmentioning

confidence: 99%

Post-colonial Transformation as a Mode of Resistance in the Poetry of Mahmoud Darwish

عبدالله¹

2023

مجلة کلیة الآداب جامعة الفیوم

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This paper aims to demonstrate how the transformative strategies of resistance introduced by Bill Ashcroft in his theory of transformation can be contextualized in Mahmoud Darwish's poetic discourse of resistance. It also attempts to investigate which of Ashcroft"s transformative strategies are intensively woven into the texture of Darwish"s poems to impart a creative mode of resistance. To counter the Israeli colonial discourse of hegemony and injustice, Darwish defiantly produces, through his poetry, an anticolonial discourse that aptly challenges and transforms the Israeli imperial discourse. What is remarkable in the anti-colonial discourse rendered in Darwish's poetry is the fact that it is approached from the lens of the Palestinians themselves and it follows a systematic pattern of resistance. It starts with a process of interpolation through which the poet tries to understand the imperial discourse, analyzes it in detail and then adapts and changes it to correct its misrepresentation of reality. This mode of transformative resistance never leads to direct confrontation with the enemy's discourse. It, rather, involves creative ways of transcending the provocative, imperial discourses and disclosing their inconsistencies.

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“…Based on the assumption that colonial structures are oppressive, alienating and hegemonic, postcolonial theories are critical of systems and practices that develop from (neo)colonial rules and structures. They scrutinize and question post-colonial contexts for remnants of colonial features, oppression, and discrimination, and mental slavery with the goal of dismantling them (Fanon, 1965;Said, 1993;Spivak, 1998;Thiong'O, 1987). At the core of postcolonial theories is the goal of decolonizing post-colonial contexts through promoting anticolonial stands and resisting hegemonic Eurocentric practices and epistemologies and recognizing and instituting the values and worth of Indigenous knowledge, practices, experiences, and beliefs.…”

Section: Postcolonial Theoretical Frameworkmentioning

confidence: 99%

Toward a Decolonized Moral Education for Social Justice in Africa

Obiagu

2023

Journal of Black Studies

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Many moral and social problems affecting African people and development could be associated with (neo)colonial moral education problems in Africa: perpetuation of excessive materialism, individual competitiveness, and demonization of African traditional values. To solve African moral problems and realize Pan-African goals, we need a more contextualized approach to moral education in schools that takes into account moral values from African context. Hence, this paper proposed strengthening moral education in Africa through a decolonial educational approach that disrupts the conventional through anti-colonial curricular and pedagogical practices of moral education for social justice. It first conceptualized moral education and social justice and reviewed literature on moral education in Africa to illuminate its colonizing elements. The proposed decolonized moral education model, critiquing Kohlbergian moral development theory as ignoring the (neo)colonial struggles of colonized and Indigenous people, draws on Ubuntu philosophy, Afrocentricity, and postcolonial theories to develop five processes for the decolonization—(a) Indigenous knowledge, values, and practices’ consciousness raising, (b) moral diversity mapping and comparison, (c) critical evaluation of Indigenous moral disrupters, (d) prosocial anger toward historical/ongoing moral annihilation and complicity, and (e) Indigenous moral agency. The curriculum and practice implications of the Model are discussed.

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Culture and Imperialism

Cited by 35 publications

References 0 publications

Faith-based healing and African traditional medicine in Zimbabwe: A postcolonial perspective

Faith-based healing and African traditional medicine in Zimbabwe: A postcolonial perspective

Post-colonial Transformation as a Mode of Resistance in the Poetry of Mahmoud Darwish

Toward a Decolonized Moral Education for Social Justice in Africa

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