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The texts that make up postcolonial print cultures are often found
outside the archival catalogue, and in lesser-examined repositories
such as personal collections, the streets, or appendages to
established collections. This volume examines the published and
unpublished writing, magazines, pamphlets, paratexts,
advertisements, cartoons, radio, and street art that serve as the
intellectual forces behind opposition to colonial orders, as
meditations on the futures of embryonic nation states, and as
visions of new forms of equality. The print cultures examined here
are necessarily anti-institutional; they serve as a counterpoint to
the colonial archive and, relatedly, to more traditional genres and
text formats coming out of large-scale publishers. This means that
much of the primary material analyzed in this book has not been
scrutinized before. Many of these print productions articulate
collective liberation projects with origins in the grassroots. They
include debates around the shape of the postcolonial nation and the
new state formation that necessarily draw on a diverse and
contentious public sphere of opinion. Their rhetoric ranges from
the reformist to the revolutionary. Reflecting the diversity,
indeed the disorderliness, of postcolonial print cultures this book
covers local, national, and transnational cultures from Asia,
Africa, Europe and the Americas. Its wide-ranging essays offer a
nuanced and, taken together, a definitive (though that is not to
say comprehensive or systematic) study of a global phenomenon:
postcolonial print cultures as a distinct literary field. The
chapters recover the efforts of writers, readers and publishers to
produce a postcolonialism ‘from below’, and thereby offer a
range of fresh perspectives on the meaning and history of
postcolonialism.
This book provides an innovative cultural history of Italian
colonialism and its impact on twentieth-century ideas of empire and
anti-colonialism. In October 1935, Mussolini's army attacked
Ethiopia, defying the League of Nations and other European imperial
powers. The book explores the widespread political and literary
responses to the invasion, highlighting how Pan-Africanism drew its
sustenance from opposition to Italy's late empire-building, and
reading the work of George Padmore, Claude McKay, and CLR James
alongside the feminist and socialist anti-colonial campaigner
Sylvia Pankhurst's broadsheet, New Times and Ethiopia News.
Extending into the postwar period, the book examines the fertile
connections between anti-colonialism and anti-fascism in Italian
literature and art, tracing the emergence of a "resistance
aesthetics" in works such as The Battle of Algiers and Giovanni
Pirelli's harrowing books of testimony about Algeria's war of
independence, both inspired by Frantz Fanon. This book will
interest readers passionate about postcolonial studies, the history
of Italian imperialism, Pan-Africanism, print cultures, and Italian
postwar culture.
This book is about the most vibrant yet under-studied aspects of
Indian writing today. It examines multilingualism, current debates
on postcolonial versus world literature, the impact of translation
on an "Indian" literary canon, and Indian authors' engagement with
the public sphere. The essays cover political activism and the
North-East Tribal novel; the role of work in the contemporary
Indian fictional imaginary; history as felt and reconceived by the
acclaimed Hindi author Krishna Sobti; Bombay fictions; the Dalit
autobiography in translation and its problematic international
success; development, ecocriticism and activist literature;
casteism and access to literacy in the South; and gender and
diaspora as dominant themes in writing from and about the
subcontinent. Troubling Eurocentric genre distinctions and the
split between citizen and subject, the collection approaches Indian
literature from the perspective of its constant interactions
between private and public narratives, thereby proposing a method
of reading Indian texts that goes beyond their habitual
postcolonial identifications as "national allegories".
The importance of Antonio Gramsci's work for postcolonial studies
can hardly be exaggerated, and in this volume, contributors situate
Gramsci's work in the vast and complex oeuvre of postcolonial
studies. Specifically, this book endeavors to reassess the impact
on postcolonial studies of the central role assigned by Gramsci to
culture and literature in the formation of a truly revolutionary
idea of the national-a notion that has profoundly shaped the
thinking of both Frantz Fanon and Edward Said. Gramsci, as Iain
Chambers has argued, has been instrumental in helping scholars
rethink their understanding of historical, political, and cultural
struggle by substituting the relationship between tradition and
modernity with that of subaltern versus hegemonic parts of the
world. Combining theoretical reflections and re-interpretations of
Gramsci, the scholars in this collection present comparative
geo-cultural perspectives on the meaning of the subaltern, passive
revolution, hegemony, and the concept of national-popular culture
in order to chart out a political map of the postcolonial through
the central focus on Gramsci.
The importance of Antonio Gramsci 's work for postcolonial
studies can hardly be exaggerated, and in this volume, contributors
attempt to situate Gramsci's work in the vast and complex oeuvre of
postcolonial studies. Specifically, this book endeavors to reassess
the impact on postcolonial studies of the central role assigned by
Gramsci to culture and literature in the formation of a truly
revolutionary idea of the national a notion that has profoundly
shaped the thinking of both Frantz Fanon and Edward Said. Gramsci,
as Iain Chambers has argued, has been instrumental in helping
scholars rethink their understanding of historical, political, and
cultural struggle by substituting the relationship between
tradition and modernity with that of subaltern versus hegemonic
parts of the world. Combining theoretical reflections and
re-interpretations of Gramsci, the scholars in this collection
present comparative geo-cultural perspectives on the meaning of the
subaltern, passive revolution, hegemony, the concept of
national-popular culture, in order to chart out a political map of
the postcolonial through the central focus on Gramsci.
This study explores the connections between a secular Indian nation
and fiction in English by a number of postcolonial Indian writers
of the 1980s and 90s. Examining writers such as Vikram Seth, Salman
Rushdie, Amitav Ghosh, Shashi Tharoor, and Rohinton Mistry, with
particularly close readings of Midnight s Children, A Suitable Boy,
The Shadow Lines and The Satanic Verses, Neelam Srivastava
investigates different aspects of postcolonial identity within the
secular framework of the Anglophone novel. The book traces the
breakdown of the Nehruvian secular consensus between 1975 and 2005
through these narratives of postcolonial India. In particular, it
examines how these writers use the novel form to re-write colonial
and nationalist versions of Indian history, and how they radically
reinvent English as a secular language for narrating India.
Ultimately, it delineates a common conceptual framework for
secularism and cosmopolitanism, by arguing that Indian secularism
can be seen as a located, indigenous form of a cosmopolitan
identity.
This study explores the connections between a secular Indian nation
and fiction in English by a number of postcolonial Indian writers
of the 1980s and 90s. Examining writers such as Vikram Seth, Salman
Rushdie, Amitav Ghosh, Shashi Tharoor, and Rohinton Mistry, with
particularly close readings of Midnight's Children, A Suitable Boy,
The Shadow Lines and The Satanic Verses, Neelam Srivastava
investigates different aspects of postcolonial identity within the
secular framework of the Anglophone novel.
The book traces the breakdown of the Nehruvian secular consensus
between 1975 and 2005 through these narratives of postcolonial
India. In particular, it examines how these writers use the novel
form to re-write colonial and nationalist versions of Indian
history, and how they radically reinvent English as a secular
language for narrating India. Ultimately, it delineates a common
conceptual framework for secularism and cosmopolitanism, by arguing
that Indian secularism can be seen as a located, indigenous form of
a cosmopolitan identity.
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