By V. Andreotti
Andreotti illustrates how postcolonial idea is utilized within the contexts of academic research/critique and in pioneering pedagogical tasks. She offers an obtainable and invaluable assessment and comparability of theoretical debates regarding reviews of Western/Northern hegemony.
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Andreotti illustrates how postcolonial thought is utilized within the contexts of academic research/critique and in pioneering pedagogical tasks. She offers an available and priceless assessment and comparability of theoretical debates with regards to opinions of Western/Northern hegemony.
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Additional resources for Actionable Postcolonial Theory in Education
This binary becomes essential for European identity, as Loomba (1998) points out: If colonised people are irrational, Europeans are rational; if the former are barbaric, sensual and lazy, Europe is civilisation itself, with 22 Actionable Postcolonial Theory in Education its sexual appetites under control and its dominant ethic, that of hard work; if the Orient was static, Europe can be seen as developing and marching ahead; the Orient has to be feminine so that Europe can be masculine. This dialectic between self and other .
Bhabha and Gayatri C. Spivak in terms of their potential contributions to educational research and practice. Orientalism Foucault’s insight that knowledge is not innocent but profoundly connected with the operations of power—what he calls the “relations between discursive formations and non-discursive domains (institutions, political events, economic practices and processes)” (Foucault 1972, 162)—is what informs the text of Orientalism, Said’s first book, published in 1978. This is a book about Western representations of non-Western cultures in which Said points out the extent to which knowledge about the Orient as it was produced and circulated in Europe was an ideological necessary accompaniment of coercive power and the justifications for colonialism.
Both strands share a critique of colonial and imperial relations, but they propose different solutions to the problem of cultural supremacy. The first deploys concepts of emancipation and humanism to propose a teleological change in history based on liberation from and transcendence of colonial relations, where the oppressed and their subjugated knowledges (rather than the oppressors’) would hold the key to a better society. The second proposes a constant and immanent problematization of knowledge production (even knowledge produced by the “oppressed”) that defies traditional conceptualizations of history, teleology, and emancipation.