THE ROBBER BRIDE: THE OTHER WOMAN IN POST-COLONIAL DISCOURSE

This research is motivated by the imbalance of relations between East and West in Arabic travel literature. The inequality is caused by the representation of the superior (West) and the inferior (East) which is constantly being produced. The novel Uṣfur min al-Syarq by Taufiq al-Hakim as one of Arabic travel literature is considered to offer a different view from other Arabic travel literature by proposing the value of equality between East and West. This research is expected to be able to resolve the problem of inequality in relations between East and West as represented in Arabic travel literature. This research uses another representation strategy from Carl Thompson's travel literary concept which consists of colonial, neo-colonial, and post-colonial strategies. The results of this study found that the representations of the others made by al-Hakim which were dominated by the use of colonial and post-colonial strategies showed that the author occupied two opposing positions. On the one hand, al-Hakim is still trapped in colonial discourse and on the other hand, al-Hakim is not entirely successful in bringing the post-colonial travel agenda to escape from Western hegemony. The equality proposed by al-Hakim regarding the East is inseparable from Western assistance. To realize the equality of the East and the West, al-Hakim used the superiority of the West to face the West in order to defend the East.

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'Talking Back' in Post-Colonial Discourse in Staceyann Chin’s The Other Side of Paradise

Anthurium A Caribbean Studies Journal ◽

10.33596/anth.285 ◽

2015 ◽

Vol 12 (1) ◽

pp. 10

Author(s):

Julie Morrissy

Keyword(s):

The Other ◽

Colonial Discourse ◽

Post Colonial

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EUs oversøiske lande og territorier: postkoloniale suverænitetsspil og Grønlands arktiske muligheder

Politik ◽

10.7146/politik.v14i1.27470 ◽

2011 ◽

Vol 14 (1) ◽

Author(s):

Ulrik Pram Gad ◽

Ida Hannibal ◽

Kristine Holst ◽

Rebecca Adler-Nissen

Keyword(s):

European Union ◽

International Relations ◽

The Other ◽

The Arctic ◽

The European Union ◽

Colonial Discourse ◽

Post Colonial ◽

Reform Proposal ◽

The Future ◽

The Eu

How do former colonies such as Greenland get a voice in international relations? The European Union (EU) is currently revising its relations to the member states’ overseas countries and territories (OCTs). EU seeks to reform its relations to the OCTs so that it builds on a ‘mutually bene tting’ and ‘post-modern’ coopera- tion. Drawing on a rhetorical approach to the notion of ‘sovereignty games’, the article demonstrates that Greenland’s response to the reform proposal differs from that of the other OCTs. Greenland articulates the future relation as one between equals, where both parties give and take. In contrast, the other OCTs remain within a post-colonial discourse of unilateral aid. Geostrategic considerations coupled with unused resources and possibilities in the Arctic are central to Greenland’s ‘Westphalian’ and confident response to the EU.

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(POST)COLONIAL DISCOURSE AND THE IRISH SELF IN THE WRITINGS OF J.S. LEFANU

International Journal of Language and Literary Studies ◽

10.36892/ijlls.v1i3.60 ◽

2019 ◽

Vol 1 (3) ◽

pp. 71-84

Author(s):

Richard Jorge

Keyword(s):

Binary Relation ◽

Postcolonial Theory ◽

The Self ◽

The Other ◽

Gothic Literature ◽

Colonial Discourse ◽

Post Colonial ◽

The Third ◽

Irish Case

It is widely accepted that the relationships of dominance between the self and the other are concurrent to both the Gothic genre and postcolonial theory. In Gothic literature this relationship has traditionally been expressed through the dichotomy self vs. other, in which the self is the male protagonist while the latter is “everything else in that world” (Day 19), Gothic literature being, thus, an exploration of the formation of identity. In colonial Gothic this is brought under the axiom colonizer-colonized, and, therefore, characters are analysed as manifestations of a dichotomy which usually links first the other to the monstrous, who is subsequently presented as the colonized subject. The Irish case further complicates this simple binary relation. The running argument of the present paper is that far from being a dichotomy, the Irish case is better understood as a triangle in which two of its vertices are fixed—Catholics/Irish and English—while the third vertex, that of the Anglo-Irish, gradually shifts positions from the English to the Irish one, following a creolization process in which they are both victims and victimizers. The characters in the fictions of J.S. Le Fanu all epitomize this constrained relationship, displaying an array of roles who do not comfortably fit into either category, showing a pervading feeling of being ill-at-ease. As this paper shows, a deeper reading reveals these figures to be just the opposite of what the prototypical colonialist figure ought to be—weak and feeble, terrorized rather than terrorizer, in awe of the other instead of subduing it.

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Óscar Romero and the Politics of Sainthood

Postscripts The Journal of Sacred Texts and Contemporary Worlds ◽

10.1558/post.v5i3.265 ◽

2011 ◽

Vol 5 (3) ◽

pp. 265-291

Author(s):

Manuel A. Vasquez ◽

Anna L. Peterson

Keyword(s):

Human Rights ◽

Civil War ◽

El Salvador ◽

The Other ◽

Post Colonial ◽

Holy See ◽

The Poor ◽

The Face ◽

Crisis Of Modernity ◽

The One

In this article, we explore the debates surrounding the proposed canonization of Archbishop Oscar Romero, an outspoken defender of human rights and the poor during the civil war in El Salvador, who was assassinated in March 1980 by paramilitary death squads while saying Mass. More specifically, we examine the tension between, on the one hand, local and popular understandings of Romero’s life and legacy and, on the other hand, transnational and institutional interpretations. We argue that the reluctance of the Vatican to advance Romero’s canonization process has to do with the need to domesticate and “privatize” his image. This depoliticization of Romero’s work and teachings is a part of a larger agenda of neo-Romanization, an attempt by the Holy See to redeploy a post-colonial and transnational Catholic regime in the face of the crisis of modernity and the advent of postmodern relativism. This redeployment is based on the control of local religious expressions, particularly those that advocate for a more participatory church, which have proliferated with contemporary globalization

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Wacana Kolonial dalam Novel Max Havelaar: Sebuah Kajian Poskolonial

Metahumaniora ◽

10.24198/metahumaniora.v7i3.18862 ◽

2017 ◽

Vol 7 (3) ◽

pp. 411

Author(s):

Abu Bakar Ramadhan Muhamad

Keyword(s):

Point Of View ◽

The Other ◽

The Novel ◽

Colonial Discourse ◽

The Impact ◽

The Voice

AbstrakHegemoni kolonialisme dalam budaya poskolonial merupakan alasan penelitian inikemudian mengkaji wacana kolonial dalam novel Max Havellar (MH) khususnya dampakditimbulkannya. Dampak dimaksud adalah posisi keberpihakan pemikiran tersirat darikarya tersebut. Hasil pembahasan menunjukkan, secara temporal maupun permanen MHmenyuarakan ketidakadilan dalam kondisi-kondisi kolonial menyangkut penindasan sangpenjajah terhadap terjajah. Hanya saja, upaya mengatasnamakan atau mewakili suarakaum terjajah terbukti mengimplikasikan ciri ideologis statis kerangka kolonialisme(orientalisme); yakni cara pandang Eropasentris, di mana “Barat” sebagai self adalah superior,dan “Timur” sebagai other adalah inferior. Dalam konteks poskolonialisme, MH dengan sifatkritisnya yang berupaya “menyuarakan” nasib pribumi terjajah, justru menampilkan stigmapenguatan kolonialitas itu sendiri secara hegemonik. Artinya, “menyuarakan” nasib pribumidimaknai sebagai keberpihankan kolonial yang kontradiktif, di mana stigma penguatankolonialitas justru lebih terasa, ujung-ujungnya melanggengkan hegemoni kolonial. Tidakmembela yang terjajah, tetapi memperhalus cara kerja mesin kolonial.AbstractThe hegemony of colonialism in the culture of postcolonial society is the reason this studythen examines the colonial discourse in the novel Max Havellar (MH) in particular the impactit brings. The impact in question is the implied position of thought in the work. The resultsof the discussion show that, temporarily or permanently, MH voiced injustice in the colonialconditions regarding the oppression of the colonist against the colonized. However, the effort toname or represent the voice of the colonized has proven to imply a static ideological characterin the framework of colonialism (orientalism); ie Eropacentric point of view, in which “West” asself is superior, and “East” as the other is the inferior. In the context of postcolonialism, MH withits critical nature that seeks to “voice” the fate of the colonized natives, actually presents thestigma of strengthening coloniality itself hegemonicly. That is, “voicing” the fate of the pribumiis interpreted as a contradictory colonial flare, where the stigma of strengthening colonialityis more pronounced, which ultimately perpetuates the hegemony of colonialism. No longerdefending the colonized, but refining the workings of the colonial machinery.

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