Abstract This paper looks at modernity and how architectural modernism captures the economic, cultural and political phenomena re-making India in the twenty-first century. The paper focuses on the architectural work of Joseph Allen Stein and discusses how his work encapsulates the new virility and promise of post-colonialIndia as it unshackled itself from generations of British rule after the end of World War II. The paper suggests that the key to India can be seen in the monuments it builds to itself.
From the Paper "At the same time, modernist architecture survives as a political statement insofar as it also masks infelicities that Indians may not want outsiders to see. For example, the city of Bombay is a modern city organized like few others - but that modern image of looming skyscrapers and cleverly-conceived infrastructure merely papers over elements of nativism and communalism that threaten Bombay's gleaming international image (Prakash, 2006). Therefore, just as modern-day India uses impressive modernist structures to announce its arrival on the world stage, it also uses those same structures and architectural embellishments to hide from view darker national traditions and vestiges of its past it wishes to remain unseen."
An examination of the concept of the search for identity in post-colonial texts, namely, Mira Nair's "Mississippi Massala", Jamaica Kincaid's "Lucy", and Edwidge Danticat's "Breath Eyes Memory".
Abstract This paper looks at how the idea of displacement is prevalent in these novels. The writer points out how the people in these post-colonial works are moving from places where the idea of displacement remained a part of their colonized history into places where they are now physically removed from their place of birth. When the post-colonial body is exposed to a culture that is very different from theirs, it becomes necessary for identity to alter.
From the Paper "Throughout the late twentieth century and into twenty-first, the search for self-identification grew in importance as a response to an increase focus on individualism. The search for identity is a problematic discourse in a world where dislocation imposes different cultures on individuals who leave their country of origin to exist in another. In the study of post-colonialism the search for identity is pertinent, because migration is a common experience for the postcolonial body. As migration occurs, "It is here that the special post-colonial crisis of identity comes into being; the concern with the development or recovery of an effective identifying relationship between self and place" (Empire p.8). In postcolonial texts, the reconstructing of identities are not fluid and required in order to attain progression in the space migrated into. This motif is prevalent in Mira Nair's Mississippi Massala, Jamaica Kincaid's Lucy and Edwidge Danticat's Breath Eyes Memory."
Abstract This paper analyzes postcolonial Africa in a critical way, using contemporary thought in African politics. The role of the state in a state-led, as opposed to a liberalized economic entity and one where the state is expected to be partner, facilitator and mediator, yet to an extent still interventionist, is examined. Problems of democratization and development on the African continent, the epidemic of AIDS, other health disorders and lack of the state power to control some problems in ethnic clashes is thoroughly discussed.
From the Paper "After years of colonial rule, especially up to the 1960s and 1970s the concept of the state has been critically reviewed in order to appraise its function within the context of the operation of government and politics in Africa. It is one argument to suppose that within the post-colonial era ? which is the period just after the so-called "end" of colonial rule up to the pre and post-independence periods between the early 1950s throughout the 1960s and even onward to present ? the state lost or is losing its effectiveness. It is another argument to consider that with the establishment of multiparty regimes, the state's role was in fact consolidated. However, conceptually as well as practically, the role of the state and how Africans view the legitimacy of such an entity was much influenced by the fact that it was used by dominant groups within different African territories for individual domestic reasons. Different political cultures of some territories such as Ghana, Kenya, Burkina Faso, Mali and even to an extent Uganda, Nigeria and Sub-Saharan Africa generally, have only partially allowed democracies to flourish. This caused limited political, economic and social development in Africa as a whole."
Abstract Critical race theorists such as Anthony Appiah, Michael Omi, and Howard Winant differ with post-colonial theorists such as Edward Said and Homi Bhabha with respect to how they understand racial formation in a post-colonial context. Subsequently, while critical race theory and post-colonial theory both challenge the Eurocentrism of classical and contemporary social theory, they offer different interpretations regarding the process and impact of racial formation. This paper examines the differences in these two theories' approach to understanding racial formation in a post-colonial context.
From the Paper "Historically, critical race theory can be considered a product of the development of African-American thought in the post-civil rights era, and challenges the traditional philosophical tenets of the liberal civil rights movement, which promoted a colorblind approach to achieving social justice. "
This paper compares the family's post-colonial experience in two novels Chinua Achebe's"Things Fall Apart" and Arundhati Roy's "The God of Small Things".
2,250 words (approx. 9 pages), 3 sources, 2005, $ 89.95
Abstract This paper is an analysis of how families were fragmented or even destroyed as part of the post-colonial experience as expressed in two novels "Things Fall Apart" and "The God of Small Things". The author points that, in each book, the experience is quite different. The paper relates that Achebe's book uses a mixture of destruction and potential; whereas, Roy focuses on instability.
From the Paper In both Things Fall Apart and The God of Small Things, the same patterns are observed to be transmitted through the family over generations. However, whereas hatred for the parent and a refusal of identity with him are seen in Achebe's novel, in Roy's work the pattern manifests itself in dysfunction, alienation from self and social problems. The source of these patterns is located in transgressions of the most crucial cultural norms and the price to be paid. Family composition in the two novels is diametrically opposed in terms of visibility of gender.
This paper discusses Arundhati Roy's post-colonial novel "The God of Small Things" based on themes and symbols reflecting the latent memory of India's experiences with British imperialism.
Abstract This paper explains that Arundhati Roy in her post-colonial novel "The God of Small Things" weaves in social and political theories based on the sociological work of Paul Gilroy's "The Black Atlantic", Homi Bhabha's "The Location of Culture" and Dipesh Chakrabarty's "Provincializing Europe". The author points out that the story gives prominence to the enduring caste system in a country, which outlawed caste discrimination in 1950 but ironically emerges in Roy's modernIndia, now harboring strong Indian values within a setting where colonial influences still remain. The paper concludes that, through her use of irony, contradiction, themes and symbols of ambiguity, sly civility, historicism and the deconstruction of an imperial language construct; Roy is able to not only provide a post-colonial narrative but also a truly satisfying work of literature.
From the Paper "In chapter 2, the family is in their Plymouth which has a plywood billboard attached to the roof rack, promoting the family business of pickles and preserves: there are painted pictures of jars juxtaposed with a kathakali dancer for "Regional Flavour." As the story unfolds, the reader is exposed to a description of a real kathakali dance, except it has been shortened from hours to a mere twenty minutes to accommodate the "short attention spans" of the foreign guests as they loll by the poolside at the Heart of Darkness Hotel (which is in itself an irony of "civilized" foreigners residing in a symbol of backwardness and primal roots). While one might see the truncated dance as Indian submission or alteration for the sake of the Western tourists, I believe it is in fact evidence of the opposite; a mockery of sorts of the foreigners. In a large sense, this is Bhabha's concept of hybridity in that the dumbed-down version of the play is a counter-narrative against the dominant culture, premised by the deconstruction of the very entry of the formerly excluded subjects."
Abstract This paper explains that the post-colonial culture of India, rampant with the demonstration of historical superiority of the British culture, includes the representation of the ancient history of the Indian region as dominated by a fictitious Aryan race that overthrew the Indus Valley people. The author points out that this myth is a clear demonstration of the attempt to bolster the idea of superiority, and therefore, permit the dominance over the Indian population during the colonial occupation. The paper relates that the myth itself can be recounted through "legitimate" literature of the early and mid 20th century, the Sanhita ("collection") of the "Rig-Veda", a purely lyrical assortment of songs, which the Hindus brought with them from their ancient homes on the banks of the Indus.
From the Paper "The results of such a rethinking and rewriting of history are, as of yet, unknown; but the cultural identity of the Indian people will clearly be redefined by the new view of the events of the disappearance of the Indus Valley people. One of the most prominent British historians of the colonial and early post colonial period demonstrates the idea that there is little evidence of a real Aryan conquest. ?Of the effects of the Aryan settlements in India itself in the earliest period, we have no real evidence beyond certain scattered allusions in Vedic literature, and some faint local traditions.? "
Abstract This paper explains that "The Buddha of Suburbia" by Hanif Kureishi presents the struggles of a Indian teenager, Karim, which are crucial aspects of post-colonial identity within the suburbs of England. The author points out that the "Englishness" of Karim and his family members are thwarted when his father decides to return to his Buddhist faith, raising questions of Indian identity within the family unit. The paper relates that the post-colonial elements of this novel are revealed through Karim and his father's desire to be Indian against the dominating colonizing principles of English society. The paper includes quotations.
From the Paper "The early post-colonial elements of "The Buddha of Suburbia" revolve around the main character, Karim, and Indian teenager living in middle class British suburbs. Karim's father, Haroon, had essentially become "British" in every aspect of his life but suddenly has an epiphany to become a devote Buddhist. This causes a great conflict to those native English people in their lives, which is caused by the "native" return to religious principles that Karim's father wishes to explore. Karim's narrative defines the inherent racism of the English people... "
Abstract This paper analyzes, compares and contrasts the histories, governments and societies of England and its former colony, India.
I. Introduction
II. A United History
III. The United Kingdom
A. Government
1. Executive
2. Parliament
3. Judicial & Local Government
B. Politics
1. Culture
2. Socialization
3. Legitimacy
C. Current Politics
IV. The Republic of India A. Government
1. Executive
2. Parliament
3. Judicial & Local Government
B. Politics
1. Culture
2. Socialization
3. Legitimacy
C. Current Politics
V. Conclusion
From the Paper "Comparative politics is the study of political systems, not as isolated cases, but instead through generalizations and comparisons. Comparative politics is comparing the government, issues, and policies of one country to another. Countries are very similar to people and often the best set of people to compare is a parent and child. Countries, like people, have parent-child relationships. One country controls another country but will eventually break away. However, on many levels the countries remain intertwined. A perfect example of this is England and India. England controlled India for hundreds of years until eventually India gained its independence. Although, India is no longer ruled by England, the Indian government, politics, and social issues are all very similar on many levels."
Tags: Rajya, Sabha, House, of, Lords, parliment, colony, culture, history
A discussion on the effects of the great famines in India on disease and mortality rates and the contributions and responsibilities of Britain as a parent country.
Abstract The paper starts with a summary of conditions in pre-colonialIndia and continues through to the birth of the public health sector in 19th century England. It then discusses the effects of drought on India and the results of the great famines on both agriculture and industry, looking at the responsibility of Britain in terms of preventing disaster via prevention and aid strategies and their ultimate failure in both areas. The spread of disease, in particular cholera is explored and again, Britain's contribution in this area is discussed.
From the Paper "The colonisation of India was, for the British, the proverbial jewel in the crown, a new land of vast resources, unsystematic government and an animal-like people who, at best, were a cheap source of labour. But as the drought of 1876 decimated the population in a famine as cruel as any the Europeans had experienced, it became apparent that the British government would need to take steps to prevent a repeat of the devastating mortality rates produced by such a phenomenon. A certain responsibility to their precious colony would have to be shown."
Abstract This paper analyzes whether postcolonial readings of Shakespeare's drama "The Tempest" address the 'right' issues as compared with traditional readings. The paper explains the play as a justification of colonialism and brings the argument of traditionalists that 21st Century views should not be imposed on the play.
From the Paper "William Shakespeare's play "The Tempest" presents an interesting study of the critical controversies that often arise when works of literature are reconsidered in a twenty-first century context instead of as simply a product of the time in which they were produced. Indeed much debate has centered around readings that posit "The Tempest" as a text concerned almost exclusively with the justification of colonialism."
Tags: tempest, colonial, post, traditional, Prospero, Caliban, Antonio
Abstract This paper analyzes the novel, "Things Fall Apart", by Chinua Achebe. It shows how the novel offers an inside view of a post-colonial society and of how the colonial era continues to affect that society at every level. It looks at how Achebe creates a parallel between the personal tragedy of his village and the way colonialism destroys native African cultures. The paper concludes by proposing that the heart of this story describes Nigeria's colonial experience.
From the Paper "The era of European imperialism brought together the cultures of Europe with those of many regions considered backward and in need of guidance, and countries like Britain imposed their political, social, and sometimes moral views on different peoples around the world. This process created tension, dissension, and resentment in different groups in these countries. A writer like Chinua Achebe in Things Fall Apart offers an inside view of a post-colonial society and of how the colonial era continues to affect that society at every level. He structures the novel first to provide a picture of village under its own control, as it were, and then introduces the European powers that are actually ruling the village and the rest of the country from afar. By introducing the story of Okonkwo first, Achebe creates a parallel between the personal tragedy of him and his village and the way colonialism destroys native African cultures."
Abstract This paper considers the issue of culture within the context of post-colonial Asia. The paper examines the cultural structure of two cultures; the Sinhala elite and Shiv Sena and how these groups developed and emerged, redefining their own identity. How the Hindu religion has influenced these cultural developments is also discussed.
From the Paper "Religion is a man made concept, as such all things connected to this can be seen as pure superstition and non existent, yet from an anthropological point of view the religions and superstitions of other races is seen as an important and integral aspect of research and calls for an open and understanding mind. Man has since the dawn of time been involved in one form of symbolism, whether it be through cave paintings or making idols of goddesses."
Abstract The paper analyzes the character of Millat Iqbal in Zadie Smith's novel about English and East Asian identity and inter-generational conflict entitled "White Teeth". The paper shows how Millat wants to create an identity that is entirely un-English and is only connected to his Bengal roots abroad. The paper also examines the character of Magid and highlights how both brothers' idea of purity is ironically a product of the West, and so they are both hybrid figures. The paper brings out Smith's view that acknowledging the humanity of the supposed 'other,' whether from the family or from another nation, is the purest anti-colonial act of all.
From the Paper "One of the difficulties of constructing an identity through the post-colonial discourse of race, religion and ethnicity is the difficulty of filtering out the discourse of the oppressor, the 'us versus them' binary that defines colonialism. Colonialism is constructed upon a series of binaries, of 'savage versus civilized,' 'English versus native,' 'white versus non-white,' and of course 'good versus bad' and 'pure versus impure.' The logical response for the rebellious colonized peoples of the world who wish to oppose colonialism would seem to be to vow to become everything that colonialism is 'not.' To be against colonialism is to celebrate a pure, native culture, before it was impinged upon by colonialism. However, to do so is impossible--no identity is 'pure.'"
Abstract This paper examines how religious ideology has impacted the development of national identity throughout Asia and the South Pacific over the past twenty years. The paper begins with an analysis of India in the post-colonial era, which the author asserts has proven to be one of the most effective yet exclusive countries in the world. The paper demonstrates how the division of culture and diversity has been created by the development of the independent nation of Pakistan, almost solely based upon national pride and religious differences. The paper also discusses the impact of poverty as a dividing force in the nation, since those who are members of the dominant faith tend to be allowed more opportunity, whether by virtue of their familial past or by virtue of a discriminatory system. Next the paper turns to the transformation of Japan from an ancient to ultra-modern society, which is viewed by many as a western triumph. Yet the paper notes that the country has been culturally whitewashed of its tradition and simplicity. The paper concludes with a brief examination of other trends in national identity in Southeast Asia, including in Korea and Hong Kong.
From the Paper "The post-cold war era, far from making the "end of history" and the triumph of the western ideal, will be characterized by increased global fragmentation and the "clash of civilizations" based on ethical, cultural and religious distinctions. Cultural identity has replaced any shared ideology that had existed as the dominant global perspective in world affairs. To a great degree nationalism, be it exclusive or inclusive of cultural minorities has become the driving force behind many world decisions and the many lessons of diversity, taught over the last 50 plus years have congealed into the pride of ideological difference that is created by the borders of ones nation and the culture of the people within it. The catch twenty-two of diversity has become fragmented ideologies of exclusion of diversity rather than inclusive of difference and equality. Within this collective there are many forces at work that create exclusion, the most influential being religious ideology, be it by representation alone, or by true religious cohesion."
