What is post(‐)colonialism?

Hybridity, or the Cultural Logic of Globalization

“…While a systematic elucidation of postcolonial theory and criticism is beyond the scope of this book, the reader can consult an abundant literature on both the affirmation and contestation of postcolonial theory, including discussions of the value of the term "postcolonialism'' itself: See Ahmad, 1992Ahmad, , 1995Appiah, 1991;Bahri, 1995;Dirlik, 1994;Hall, 1996;McClintock, 1992;Mishra and Hodge, 1991;Miyoshi, 1993;Shohat, 1992. Spivak (1999 succinctly expresses the central question when she writes that discussions of postcolonial theory "often dissimulate the implicit collaboration of the postcolonial in the service of neocolonialism'' (p. 361).…”

Intercultural Dialogue in Recent Afrikaans Literary Texts: A Discourse of Identity

“…If Afrikaans texts that have appeared since this historical juncture are read within a postcolonial framework, the reconstruction of cultural identity seems to take the form of either a strategic essentialism or a discourse of hybridity (Wasserman, 2000a: 209). This dichotomy corresponds with the distinction made by Mishra and Hodge (1994) between an oppositional and complicit postcolonial. An oppositional postcolonial being a resistance in which the colonial binary is reversed, and a complicit postcolonial an undermining of the very foundations upon which the colonial discourse was based by foregrounding the instability of the binary.…”

“…Van der Vyver's story could therefore be read within the framework of what Mishra and Hodge (1994) termed a complicit postcolonial. Resistance is offered against the colonial discourse of apartheid, but without autonomy from the colonial center being an option.…”

Introduction

“…As a language forged by the interaction between settler and indigenous communities and associated with both Afrikaner nationalism and opposition to it, Wasserman, following the bipolar classification of Mishra andHodge ([1993] 1994), writes that Afrikaans has come to occupy both complicit and oppositional positions within colonial discourse in South Africa. This is combined with Stuart Hall's (1994) typology of two moments in the construction of cultural identity: a first moment of a presumed singular, pristine, static and shared culture invoked for the purposes of unity and resistance; and a second moment in which the fragmentation, discontinuity and dynamism of the culture of the colonised is acknowledged.…”