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Refreshing a stale debate about power in the postcolonial state, this book addresses a topic debated across the humanities and social sciences: how to define, discuss, and address power and the subjective experience of ordinary people in the face of power?
Achille Mbembe is one of the most brilliant theorists of postcolonial studies writing today. In On the Postcolony he profoundly renews our understanding of power and subjectivity in Africa. In a series of provocative essays, Mbembe contests diehard Africanist and nativist perspectives as well as some of the key assumptions of postcolonial theory. This thought-provoking and groundbreaking collection of essays—his first book to be published in English—develops and extends debates first ignited by his well-known 1992 article "Provisional Notes on the Postcolony," in which he developed his notion of the "banality of power" in contemporary Africa. Mbembe reinterprets the meanings of death, utopia, and the divine libido as part of the new theoretical perspectives he offers on the constitution of power. He works with the complex registers of bodily subjectivity — violence, wonder, and laughter — to profoundly contest categories of oppression and resistance, autonomy and subjection, and state and civil society that marked the social theory of the late twentieth century. This provocative book will surely attract attention with its signal contribution to the rich interdisciplinary arena of scholarship on colonial and postcolonial discourse, history, anthropology, philosophy, political science, psychoanalysis, and literary criticism.
Are postcolonies haunted more by criminal violence than other nation-states? The usual answer is yes. In Law and Disorder in the Postcolony, Jean and John Comaroff and a group of respected theorists show that the question is misplaced: that the predicament of postcolonies arises from their place in a world order dominated by new modes of governance, new sorts of empires, new species of wealth—an order that criminalizes poverty and race, entraps the “south” in relations of corruption, and displaces politics into the realms of the market, criminal economies, and the courts. As these essays make plain, however, there is another side to postcoloniality: while postcolonies live in states of endemic disorder, many of them fetishize the law, its ways and itsmeans. How is the coincidence of disorder with a fixation on legalities to be explained? Law and Disorder in the Postcolony addresses this question, entering into critical dialogue with such theorists as Benjamin, Agamben, and Bayart. In the process, it also demonstrates how postcolonies have become crucial sites for the production of contemporary theory, not least because they are harbingers of a global future under construction.
Extricating liberalism from the haze of anti-modernist and anti-European caricature, this book traces the role of liberal philosophy in the building of a new nation. It examines the role of toleration, rights, and mediation in the postcolony. Through the biographies of four Filipino scholar-bureaucrats—Camilo Osias, Salvador Araneta, Carlos P. Romulo, and Salvador P. Lopez—Lisandro E. Claudio argues that liberal thought served as the grammar of Filipino democracy in the 20th century. By looking at various articulations of liberalism in pedagogy, international affairs, economics, and literature, Claudio not only narrates an obscured history of the Philippine state, he also argues for a new liberalism rooted in the postcolonial experience, a timely intervention considering current developments in politics in Southeast Asia.
The act of remaking one's history into a heritage, a conscientiously crafted narrative placed over the past, is a thriving industry in almost every postcolonial culture. This is surprising, given the tainted role of heritage in so much of colonialism's history. Yet the postcolonial state, like its European predecessor of the eighteenth and nineteenth centuries, deploys heritage institutions and instruments, museums, courts of law, and universities to empower itself with unity, longevity, exaltation of value, origin, and destiny. Bringing the eye of a philosopher, the pen of an essayist, and the experience of a public intellectual to the study of heritage, Daniel Herwitz reveals the febrile pitch at which heritage is staked. In this absorbing book, he travels to South Africa and unpacks its controversial and robust confrontations with the colonial and apartheid past. He visits India and reads in its modern art the gesture of a newly minted heritage idealizing the precolonial world as the source of Indian modernity. He traverses the United States and finds in its heritage of incessant invention, small town exceptionalism, and settler destiny a key to contemporary American media-driven politics. Showing how destabilizing, ambivalent, and potentially dangerous heritage is as a producer of contemporary social, aesthetic, and political realities, Herwitz captures its perfect embodiment of the struggle to seize culture and society at moments of profound social change.
Refreshing a stale debate about power in the postcolonial state, this book addresses a topic debated across the humanities and social sciences: how to define, discuss, and address power and the subjective experience of ordinary people in the face of power?
In the wake of failed states, growing economic and political inequality, and the ongoing US- and NATO-led wars for resources, security, and economic dominance worldwide, contemporary artists are revisiting former European colonies, considering past injustices as they haunt the living yet remain repressed in European consciousness. With great timeliness, projects by Sven Augustijnen, Vincent Meessen, Zarina Bhimji, Renzo Martens, and Pieter Hugo have emerged during the fiftieth anniversary of independence for many African countries, inspiring a kind of “reverse migration”—a return to the postcolony, which drives an ethico-political as well as aesthetic set of imperatives: to learn to live with ghosts, and to do so more justly.
An environmental humanist's study of extractive capitalism and colonial occupation in Indian fiction.
Two hypothesis form the basis of this study. First, that development in African countries follows many models, on many time-scales; and secondly that private indirect government is taking the place of the state in controlling individual conduct. The author concludes that a new form of the organisation of power is emerging based on the control of the means of coercion - in effect, privatisation of public violence.