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Canadian literature, and specifically the teaching of Canadian literature, has emerged from a colonial duty to a nationalist enterprise and into the current territory of postcolonialism. From practical discussions related to specific texts, to more theoretical discussions about pedagogical practice regarding issues of nationalism and identity, Home-Work constitutes a major investigation and reassessment of the influence of postcolonial theory on Canadian literary pedagogy from some of the top scholars in the field.
How can postcolonialism be applied to Canadian literature? In all that has been written about postcolonialism, surprisingly little has specifically addressed the position of Canada, Canadian literature, or Canadian culture. Postcolonialism is a theory that has gained credence throughout the world; it is be productive to ask if and how we, as Canadians, participate in postcolonial debates. It is also vital to examine the ways in which Canada and Canadian culture fit into global discussions as our culture reflects how we interact with our neighbours, allies, and adversaries. This collection wrestles with the problems of situating Canadian literature in the ongoing debates about culture, identity, and globalization, and of applying the slippery term of postcolonialism to Canadian literature. The topics range in focus from discussions of specific literary works to general theoretical contemplations. The twenty-three articles in this collection grapple with the recurrent issues of postcolonialism — including hybridity, collaboration, marginality, power, resistance, and historical revisionism — from the vantage point of those working within Canada as writers and critics. While some seek to confirm the legitimacy of including Canadian literature in the discussions of postcolonialism, others challenge this very notion.
In 1999 the Nisga’a First Nation in northwestern British Columbia signed a landmark agreement which not only settled their land claim but outlined significant powers that could be exercised by its government. The Nisga’a Final Agreement granted powers over land, resources, education, and cultural policy to the Nisga’a government, a major departure from previous land claims agreements. However, it was not without opposition and Scott also outlines the opposition, including two court challenges, mounted against the agreement. This book concisely examines the major terms of the agreement then deeply analyzes the impact the agreement has on federal/provincial/First Nations relations.
Some assume that Canada earned a place among postcolonial states in 1982 when it took charge of its Constitution. Yet despite the formal recognition accorded to Aboriginal and treaty rights at that time, Indigenous peoples continue to argue that they are still being colonized. Grace Woo assesses this allegation using a binary model that distinguishes colonial from postcolonial legality. She argues that two legal paradigms governed the expansion of the British Empire, one based on popular consent, the other on conquest and the power to command. Ghost Dancing with Colonialism casts explanatory light on ongoing tensions between Canada and Indigenous peoples.
How can postcolonialism be applied to Canadian literature? In all that has been written about postcolonialism, surprisingly little has specifically addressed the position of Canada, Canadian literature, or Canadian culture. Postcolonialism is a theory that has gained credence throughout the world; it is be productive to ask if and how we, as Canadians, participate in postcolonial debates. It is also vital to examine the ways in which Canada and Canadian culture fit into global discussions as our culture reflects how we interact with our neighbours, allies, and adversaries. This collection wrestles with the problems of situating Canadian literature in the ongoing debates about culture, identity, and globalization, and of applying the slippery term of postcolonialism to Canadian literature. The topics range in focus from discussions of specific literary works to general theoretical contemplations. The twenty-three articles in this collection grapple with the recurrent issues of postcolonialism — including hybridity, collaboration, marginality, power, resistance, and historical revisionism — from the vantage point of those working within Canada as writers and critics. While some seek to confirm the legitimacy of including Canadian literature in the discussions of postcolonialism, others challenge this very notion.
Unsettled Remains: Canadian Literature and the Postcolonial Gothic examines how Canadian writers have combined a postcolonial awareness with gothic metaphors of monstrosity and haunting in their response to Canadian history. The essays gathered here range from treatments of early postcolonial gothic expression in Canadian literature to attempts to define a Canadian postcolonial gothic mode. Many of these texts wrestle with Canada’s colonial past and with the voices and histories that were repressed in the push for national consolidation but emerge now as uncanny reminders of that contentious history. The haunting effect can be unsettling and enabling at the same time. In recent years, many Canadian authors have turned to the gothic to challenge dominant literary, political, and social narratives. In Canadian literature, the “postcolonial gothic” has been put to multiple uses, above all to figure experiences of ambivalence that have emerged from a colonial context and persisted into the present. As these essays demonstrate, formulations of a Canadian postcolonial gothic differ radically from one another, depending on the social and cultural positioning of who is positing it. Given the preponderance, in colonial discourse, of accounts that demonize otherness, it is not surprising that many minority writers have avoided gothic metaphors. In recent years, however, minority authors have shown an interest in the gothic, signalling an emerging critical discourse. This “spectral turn” sees minority writers reversing long-standing characterizations of their identity as “monstrous” or invisible in order to show their connections to and disconnection from stories of the nation.
Money, often portrayed as a straightforward representation of market value, is also a political force, a technology for remaking space and population. This was especially true in nineteenth- and twentieth-century Canada, where money - in many forms - provided an effective means of disseminating colonial social values, laying claim to national space, and disciplining colonized peoples. Colonialism's Currency analyzes the historical experiences and interactions of three distinct First Nations - the Wendat of Wendake, the Innu of Mashteuiatsh, and the Moose Factory Cree - with monetary forms and practices created by colonial powers. Whether treaty payments and welfare provisions such as the paper vouchers favoured by the Department of Indian Affairs, the Canadian Dominion's standardized paper notes, or the "made beaver" (the Hudson's Bay Company's money of account), each monetary form allowed the state to communicate and enforce political, economic, and cultural sovereignty over Indigenous peoples and their lands. Surveying a range of historical cases, Brian Gettler shows how currency simultaneously placed First Nations beyond the bounds of settler society while justifying colonial interventions in their communities. Testifying to the destructive and the legitimizing power of money, Colonialism's Currency is an intriguing exploration of the complex relationship between First Nations and the state.
Postcolonial theory has become enormously influential as a framework for understanding the Global South. It is also a school of thought popular because of its rejection of the supposedly universalizing categories of the Enlightenment. In this devastating critique, mounted on behalf of the radical Enlightenment tradition, Vivek Chibber offers the most comprehensive response yet to postcolonial theory. Focusing on the hugely popular Subaltern Studies project, Chibber shows that its foundational arguments are based on a series of analytical and historical misapprehensions. He demonstrates that it is possible to affirm a universalizing theory without succumbing to Eurocentrism or reductionism. Postcolonial Theory and the Specter of Capital promises to be a historical milestone in contemporary social theory.
Published twenty years ago, Leela Gandhi’s Postcolonial Theory was a landmark description of the field of postcolonial studies in theoretical terms that set its intellectual context alongside poststructuralism, postmodernism, Marxism, and feminism. Gandhi examined the contributions of major thinkers such as Edward Said, Gayatri Spivak, Homi Bhabha, and the subaltern historians. The book pointed to postcolonialism’s relationship with earlier anticolonial thinkers such as Frantz Fanon, Albert Memmi, Ngũgĩ wa Thiong’o, and M. K. Gandhi and explained pertinent concepts and schools of thought—hybridity, Orientalism, humanism, Marxist dialectics, diaspora, nationalism, gendered subalternity, globalization, and postcolonial feminism. The revised edition of this classic work reaffirms its status as a useful starting point for readers new to the field and as a provocative account that opens up possibilities for debate. It includes substantial additions: A new preface and epilogue reposition postcolonial studies within evolving intellectual contexts and take stock of important critical developments. Gandhi examines recent alliances with critical race theory and Africanist postcolonialism, considers challenges from postsecular and postcritical perspectives, and takes into account the ontological, environmental, affective, and ethical turns in the changed landscape of critical theory. She describes what is enduring in postcolonial thinking—as a critical perspective within the academy and as an attitude to the world that extends beyond the discipline of postcolonial studies.
In an effort to deny the ongoing effect of colonialism and imperialism on contemporary political life, the death knell for a multicultural society has been sounded from all sides. That's the provocative argument Paul Gilroy makes in this unorthodox defense of the multiculture. Gilroy's searing analyses of race, politics, and culture have always remained attentive to the material conditions of black people and the ways in which blacks have defaced the "clean edifice of white supremacy." In Postcolonial Melancholia, he continues the conversation he began in the landmark study of race and nation 'There Ain't No Black in the Union Jack' by once again departing from conventional wisdom to examine—and defend—multiculturalism within the context of the post-9/11 "politics of security." This book adapts the concept of melancholia from its Freudian origins and applies it not to individual grief but to the social pathology of neoimperialist politics. The melancholic reactions that have obstructed the process of working through the legacy of colonialism are implicated not only in hostility and violence directed at blacks, immigrants, and aliens but in an inability to value the ordinary, unruly multiculture that has evolved organically and unnoticed in urban centers. Drawing on the seminal discussions of race begun by Frantz Fanon, W. E. B. DuBois, and George Orwell, Gilroy crafts a nuanced argument with far-reaching implications. Ultimately, Postcolonial Melancholia goes beyond the idea of mere tolerance to propose that it is possible to celebrate the multiculture and live with otherness without becoming anxious, fearful, or violent.