Postcolonial theory (or often post‐colonial theory) deals with the effects of colonization on cultures and societies and those societies' responses. InGayatri Chakravorty Spivak is an Indian literary critic and postcolonial theorist, and the only woman of color to ever hold the title of University Professor at Columbia University (Columbia’s highest academic rank). For critical race scholars, racial categories like Black, White, Latino, Asian, Mulatto, Quadroon, etc., are social constructions, produced not by biology but by social relationships, cultural meanings, and institutions like law, politics, religion, and the state. She is the author of numerous articles and influential books on race, racism, law, and critical race theory, includingGo to your library and check out this fine introduction to critical race theory by Richard Delgado and Jean Stefancic:Critical race theorists have criticized understandings of racism that simply see it as a result of individual prejudices and hateful acts. Her most famous work of theory,Like critical race scholars, postcolonial theorists contend that oppression and racism are reproduced by social structures and cultural meanings that are bigger than any one individual and outlast any one historical period. This is one way of suggesting that postcolonial theory is situated somewhere in the interstices between Marxism and postmodernism/poststructuralism. The purpose of this chapter is to situate postcolonialism within a contemporary and metropolitan theoretical...A provocative and exemplary introduction to the field of postcolonial studies. (For EndNote, ProCite, Reference Manager, Zotero, Mendeley...)In 1985 Gayatri Spivak threw a challenge to the race and class blindness of the Western academy, asking ‘Can the subaltern speak?’ (Spivak 1985). Some would date its rise in the Western academy from the publication of Edward Said’s influential critique of Western constructions of the Orient in his 1978 book, Orientalism.The growing currency within the academy of the term “postcolonial” (sometimes hyphenated) was consolidated by the … It is, in a sense, but one of the many discursive fields upon which the mutual antagonism between these competing bodies of thought is played out. Postcolonial theory also looks at the broader interactions between European nations and the societies they colonized by dealing with issues such as identity (including gender, race, and class), language, representation, and history. Postcolonial theorists and historians have been concerned with investigating the various trajectories of modernity as understood and experienced from a range of philosophical, cultural, and historical perspectives. In his groundbreaking bookhttp://www.wiley.com/WileyCDA/WileyTitle/productCd-0631200711.htmlhttp://nyupress.org/books/book-details.aspx?bookId=8101Frantz Fanon was born on the Caribbean island of Martinique, under the colonial rule of France. Even when individual prejudices wane, racial inequality can perpetuate itself through larger social systems like education, housing, healthcare, and wealth/income.

Having sketched out the over-arching preoccupations and obligations of postcolonial studies, we might now turn our attention to the intellectual history of this new discipline. Neither critical race nor postcolonial theory can be understood apart from histories of anti-racist and anti-colonial political struggles.

While the exact term “critical race theory” was coined by critical legal scholars in the 1970s and 1980s, critical theories of race in the U.S. go back as far as the mid-nineteenth and early twentieth centuries, with roots in the writings of prominent intellectual–activists such as Frederick Douglass, Sojourner Truth, and W. E. B.

Many postcolonial scholars emphasise how orientalist discourses are still visible in Western representations today. In the essays "Overstating the Arab State" (2001) by Nazih Ayubi, and "Is Jordan Palestine?" Theory Edward Said. Post-colonialism (also known as post-colonial theory) refers to a set of theories in philosophy and literature that grapple with the legacy of colonial rule.As a literary theory or critical approach it deals with literature produced in countries that were once, or are now, colonies of other countries. Thus, for all his reservations about cultural particularism, Said concedes that: Along with armed resistance in places as diverse as nineteenthcentury Algeria, Ireland and Indonesia, there also went considerable efforts in cultural resistance almost everywhere, the assertions of...https://www.jstor.org/stable/10.3366/j.ctvxcrqmxThe contesting themes of nationalism and postnationalism which we have been discussing govern the critical concerns of postcolonial literary theory. They also aim to expand social theory by taking seriously cultural knowledges that have been historically excluded. on JSTOR. Postcolonial feminism is a relatively new stream of thought, developing primarily out of the work of the postcolonial theorists who concern themselves with evaluating how different colonial and imperial relations throughout the nineteenth century have impacted the way particular cultures view themselves. book This recent book announces its departure from Said’s earlier and disablingly one-sided account of the colonial encounter: ‘Never was it the case that the imperial encounter pitted an active Western intruder against a supine or inert non-Western native; there was always some form of active resistance and, in the overwhelming majority of cases, the resistance finally won out’ (Said 1993, p. xii). It is generally acknowledged — even by the most ‘cosmopolitan’ postcolonial critics — that nationalism has been an important feature of decolonisation struggles in the third world. This academic privileging of postcolonial literature is informed by recent critical attempts to postulate the colonial encounter primarily as a textual contest,...Ever since its development in the 1980s, postcolonialism has found itself in the company of disciplines such as women’s studies, cultural studies and gayllesbian studies.

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