The Colonizing Consciousness and Representations of the Other: A Postcolonial Critique of the Discourse of Oil

Prasad, Anshuman

doi:10.4135/9781452225807.n12

Cited by 104 publications

(76 citation statements)

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“…This Western discourse created a reality in which certain peoples were constructed as objects of control and portrayed as being fit only for conquest, subjugation and colonization (Prasad, 1997). Constructs such as the "Orient," the "Third World," and "Third World women" are western inventions based on fictitious assumptions that ontologically and epistemologically are polar opposite to the Occident, the West and Western Women (Said, 1978).…”

Section: The Postcolonial Feminism Lensmentioning

confidence: 99%

“…Another development seemingly placing further complexity in the debates is the increasing 'white backlash' (Prasad & Mills, 1997;Prasad, 1997). 'White rage' and the polarization of cultural differences (Prasad & Mills, 1997) can be an outcome of compression in constituencies such as Quebec.…”

Section: The Reasonable Accommodation Controversy-2007-2008mentioning

confidence: 99%

“…In essence, postcolonial theory attempts to "critique and analyze the complex and multifaceted dynamics of modern Western colonialism" (Bannerjee & Prasad, 2008, p. 91) and the "ongoing significance of the colonial encounter for people's lives both in the West and the non-West" (Prasad, 2003, p. 5). While postcolonial theory critiques obvious aspects of Western colonization, it also focuses on the more subtle dimensions of culture, imperialism and discourse (Prasad, 1997).…”

Section: The Postcolonial Feminism Lensmentioning

confidence: 99%

“…The notion of "the system of hierarchical binaries" (Prasad, 1997 nations and cultures closer together, differences may become more pronounced and problematic (Prasad & Prasad, 2002). During this period, the paradox of "compression" and "implosion" become apparent in…”

Section: The Reasonable Accommodation Controversy-2007-2008mentioning

confidence: 99%

“…In this paper, we use a postcolonial feminist lens (Mohanty, 1998, Spivak, 1987, Dube 2002) to trace -through print and digital media -the discursive character of contemporary hostility towards the and colonial discourses are evident in popular press (Prasad, 1997;Prasad & Mills, 1997;Bullock, 2007;Khiabany & Williamson, 2008;Dye, 2011). The voices of the "other," the Muslim women, are less evident (Golnaraghi & Dye, 2012) and thus we seek to identify and tease out these voices in order to better understand anti-colonial resistance.…”

Section: The Context Of Muslims In Quebecmentioning

confidence: 99%

See 4 more Smart Citations

Unveiling the myth of the Muslim woman: a postcolonial critique

Golnaraghi

Mills²

2013

Equality, Diversity and Inclusion: An International Journal

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PurposeThe purpose of this paper is to examine the relationship between neo‐colonialist discourse and Quebec's proposed Bill 94 aimed at restricting the public activities of niqab and veil‐wearing Muslim women.Design/methodology/approachDrawing upon postcolonial feminist frames, this study critically analyzes the discourses of Muslim women and Western elites that serve to construct the niqab and veil‐wearing Muslim women. Using critical discourse analysis of digital and print media articles from 1994 to 2010, the authors trace the discursive character of the Muslim woman related to Bill 94 which proposes the banning of religious face coverings when seeking public services in the Province of Quebec, Canada.FindingsThis paper develops a postcolonial understanding of the discursive conditions that constitute the social environment in which Muslim women are required to operate in Quebec and the advent of Bill 94. The authors contend that the discourses in the construction of Muslim women have mutated over time towards Western cultural hegemony and paternalism, and, in the process, Muslim women have been constructed as oppressed, in need of saving, and at the same time not to be trusted.Research limitations/implicationsThe account of events in this paper offer an alternative lens in privileging some of the embedded beliefs and values behind dominant cultural accounts of Quebec in relation to Muslim women and Bill 94. Future scholars may wish to extend this study through examining discourses of secular, veil and niqab‐wearing Muslim women; newcomers, those living in Canada for a longer period and those born in Canada; as well as those from different countries of origin. Another area of research that is ripe for exploration is workplace experiences of Muslim women in Canada. Additionally, examination of overt and subtle discrimination faced by Muslim women would provide important insights into employment equity and human rights.Originality/valueThis paper presents a close look at public discourses around the niqab and Muslim women in Canada, demonstrating the persistence of colonial dynamics and mindsets influencing how issues regarding minority groups are evaluated today.

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Section: The Postcolonial Feminism Lensmentioning

confidence: 99%

Section: The Reasonable Accommodation Controversy-2007-2008mentioning

confidence: 99%

Section: The Postcolonial Feminism Lensmentioning

confidence: 99%

Section: The Reasonable Accommodation Controversy-2007-2008mentioning

confidence: 99%

Section: The Context Of Muslims In Quebecmentioning

confidence: 99%

See 3 more Smart Citations

Unveiling the myth of the Muslim woman: a postcolonial critique

Golnaraghi

Mills²

2013

Equality, Diversity and Inclusion: An International Journal

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Cultural Intelligence, Postcolonial Critique

Dutta

2017

The International Encyclopedia of Intercultural Communication

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Cultural intelligence (CQ) taps into a person's ability to adapt into new cultural contexts and is conceptualized by its proponents as a key characteristic of the manager operating in transnational contexts. A postcolonial critique of CQ examines the ways in which the concept serves as an instrument of new colonialism, on the one hand as a tool of surveillance and on the other hand by co‐opting culture as an instrument for extending the reach of transnational capital. The location of CQ at the intersections of knowledge and politics shapes the function of the concept within the ambit of transnational capitalism.

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Workplace Diversity

Nkomo¹

2007

The Blackwell Encyclopedia of Sociology

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Workplace diversity appears to have a rather short history as a field in organization studies if one locates its emergence only within contemporary scholarship (Nkomo & Cox 1996). Issues that commonly fall within the study of workplace diversity have always existed. Yet, early conceptualizations of organizations were rooted in universalistic approaches that largely ignored race, ethnicity, gender, culture, sexuality, and other social identities (e.g., Clegg 1990). Race and gender in organizations gained some attention after the passage of equal employment legislation in the United States during the 1970s as well as in the UK. This work appeared under the rubric of women in management and in studies of the effects of affirmative action and workplace discrimination (for a review see Cox & Nkomo 1990).

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The Colonizing Consciousness and Representations of the Other: A Postcolonial Critique of the Discourse of Oil

Cited by 104 publications

References 0 publications

Unveiling the myth of the Muslim woman: a postcolonial critique

Unveiling the myth of the Muslim woman: a postcolonial critique

Cultural Intelligence, Postcolonial Critique

Workplace Diversity

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