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By V. Andreotti

Andreotti illustrates how postcolonial conception is utilized within the contexts of academic research/critique and in pioneering pedagogical initiatives. She offers an available and valuable evaluate and comparability of theoretical debates on the topic of opinions of Western/Northern hegemony.

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Actionable Postcolonial Theory in Education

Andreotti illustrates how postcolonial concept is utilized within the contexts of academic research/critique and in pioneering pedagogical tasks. She offers an available and precious evaluation and comparability of theoretical debates concerning opinions of Western/Northern hegemony.

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Kapoor summarizes her project as “a deconstructive position followed by a process of self-implication” (Kapoor 2004, 640). Four distinct propositions in relation to this project of establishing an “ethical relation to the Other” are analyzed below. ” In contrast with what is implied in Orientalism, Spivak rejects the idea that there is an uncontaminated space “outside” discourse, culture, institutions, or geopolitics, where one has access by virtue of lived experience or cultural origin or can claim purity, transparency, or triumphalism and launch a critique without being implicated in it.

Besides her critique of engagements with subalterns or “native informants,” Spivak’s critique also focuses on the production of knowledge about the Third World. ” (Spivak 2004, 57) She sees the “field” data collection—that she calls “information retrieval”— carried out by Western university researchers (with personal/institutional interests) in the global South as another form of imperialism in which the Third World provides resources for the First World. Spivak argues that this cultural imperialism supplements socioeconomic imperialism as the Third World produces “the wealth and the possibility of the cultural self-representation of the First World” (Spivak 1990, 96).

As Loomba (1998) points out, colonial discourses are diluted and hybridized in their process of delivery “so that fixed identities that colonialism seeks to impose on both the masters and the slaves are in fact rendered unstable [ . . ]colonizer and colonized are both caught up in a complex reciprocity” (232). For Bhabha, identities are relational and not formed in “perceiving a self-reflection in human nature or a place for the self between culture and nature, but in relation to the Other [ .

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