By Vanessa Andreotti
Actionable Postcolonial thought in Education illustrates how postcolonial conception could be placed to paintings in schooling. It bargains an obtainable and convenient assessment and comparability of postcolonial concept and different theoretical debates relating to evaluations of Western ethnocentrism and hegemony. It additionally bargains examples that illustrate how a discursive strand of postcolonial idea has been utilized effectively within the contexts of academic research/critique and in pioneering pedagogical initiatives. Andreotti encourages educators and researchers in schooling to have interaction with postcolonial theoretical frameworks and their implications for examine and academic perform.
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Extra resources for Actionable Postcolonial Theory in Education (Postcolonial Studies in Education)
Indd 32 8/25/2011 2:16:11 PM Homi Bhabha’s Contribution 33 of culture or on culture differentiate, discriminate and authorize the production of fields of force, reference, applicability and capacity. Cultural diversity is the recognition of pre-given cultural contents and customs; held in a time frame of relativism it gives rise to liberal notions of multiculturalism, cultural exchange or the culture of humanity. Cultural diversity is also the representation of a radical rhetoric of the separation of totalized cultures that live unsullied by the intertextuality of their historical locations, safe in the Utopianism of a mythic memory of a unique collective identity.
She argues that globalization is a continuation of this process, and that “the subaltern woman is now to a rather large extent the support of production” (Spivak 1999a, 67). She emphasizes the role of the cultural dimension of imperialism in the creation of the Third World— a process of cultural production and domination she calls “worlding of the West as world” in which Western interests are universalized and naturalized in the rest of world (Spivak 1990). Kapoor (2004) points out that “for Spivak, the epistemic violence of imperialism has meant the transformation of the ‘Third World’ into a sign whose production has been obfuscated to the point that Western superiority and dominance are naturalized” (629).
It is important here to remember that Bhabha sees the identities of both the colonizer and the colonized as being implicated in each other and not as essentialist wholes. He illustrates how ambivalence works in different moments of the colonial discourse. For instance, he states that colonial discourse wants to produce subordinate subjects who reproduce its assumptions, values, and behaviors (mimic the colonizer), but it does not want to create subjects that are too similar to the colonizer as this would threaten the colonizer’s sense of superiority.