COMPARTIVE STUDY ON COLONIALISM AND POST

COLONIALISM.

B.A (Honors) semester- 3 Tutorial Examination 2019

Subject – Journalism &Mass Communication. (Honors)
Course – CC5
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 ACKNOWLEDGEMENT
I would like to express my sincere thanks to my supervisor Prof. Soumik
Chatterjee (Head of the Department of Journalism and Mass Communication) for
providing their invaluable guidance, comments, and suggestion throughout the
course of the project.

I am also thankful to the faculty members of the Department of Mass

Communication; Prof. Siddhartha Chatterjee, Prof. Anindita Chattopadhya for
their inspiration and constant support.

Secondly I would like to thank my parents who consistently encouraged me in

every way. Finally, my regards to my friends Priyanshi Surana, Shagun Shaw,
who readily assisted me with their potentials.

THANKS AGAIN TO ALL WHO HELPED ME.

 TABLE OF CONTENTS
Chapter No. Content Page No.

1. INTRODUCTION
2. COLONIALISM
3. POST COLONIALISM.
4. COMPARATIVE STUDY
5. ANALYSIS
6. OBSERVATION
7. CONCLUSION
8. BIBLIOGRAPHY
Chapter-1: Introduction
The relationship of media and that of colonial rulers can be traced back to the early era when
communication technologies enabled imperialism and maintenance of system of power over
distance. The nexus of European colonial expansion corresponds to the invention and
invasion of movable type press, extensive expansion of European languages of Portuguese,
Spanish, English and French followed by massive development of the telegraph which
enabled messages to be sent across Atlantic, Pacific and Indian Oceans.
Postcolonial theory is an interdisciplinary field of study, which is committed to theorizing the
problems of colonization and decolonization. The theory has explicit commitment to a radical
critique of colonialism, imperialism and neo colonialism. It is characterised by capitalist
development, colonial conquest, political and military domination, cultural and economic
imperialism of weaker nations, enduring legacy of colonialism and its deconstruction in order
to give rise to (neo) colonial dynamics therein.
India, with its colonial history and contemporary postcolonial culture, offers a rich site for the
study of both influence and intertextuality. Through the rise of “Orientalism”, it was India
which first exercised a literary influence on the West, an equation that was utterly reversed
later through colonial intervention. Though some Indian critics have been only too keen to
acclaim or denounce the influence of the West, the discriminating response of Indian writers
offers more complex examples of both influence and intertextuality as forms of reception.
Colonialism was not an identical process in different parts of the world but everywhere it
locked the original inhabitants and the newcomers into the most complex and traumatic
relationships in human history. It is equally important for the study of colonialism and post
colonialism to acknowledge the massive violence and displacement marking these
phenomena. These include, for example, an estimated 1 million deaths in Algeria’s 1954–62
liberation war, and as many as 500,000 deaths and 14 million people displaced in the
catastrophic process known as the Partition of India.
There is much dispute about the extent to which the colonised can be seen as active agents in
these dislocations and displacements. But it is widely agreed that modern empire produced
unprecedented change and novelty, including massive and profoundly destructive material
transformations, and the constitution of a new kind of person: a colonial subject with a
‘colonized mind’, painfully if never fully subordinated by the coercions and ‘othering’ effects
of the coloniser’s power-knowledge.
Chapter-2: Colonialism
The imperialist expansion of Europe into the rest of the world during the last four hundred
years in which a dominant imperium or centre carried on a relationship of control and influence
over its margins or colonies. This relationship tended to extend to social, pedagogical,
economic, political, and broadly culturally exchanges often with a hierarchical European settler
class and local, educated (compactor) elite class forming layers between the European "mother"
nation and the various indigenous peoples who were controlled. Such a system carried within
it inherent notions of racial inferiority and exotic otherness.
Colonialism as a dominant discourse contributed to creating a special class of educated Indian,
hybridised with cultural and national identity that would be Indian in blood and colour but
English in taste, opinion, and in morals and in intellects. The era of new media and the emerging
issues of globalization, multinational capitalism, multiculturalism and new internationalism
have led to major media revolutions from every aspect of its production, distribution and
consumption. Colonialism is often discussed as the history of imperial expansion and
colonization which was generally initiated during the age of exploration. Colonialism is usually
discussed as a European domination of American, African and Asian lands. This is true, but
this could also include examples like the Roman and Persian empires. Colonialism is the use
of military and political power to create and maintain a situation in which colonizer gain
economic benefits from the raw materials and cheap labour of the colonized. More than merely
a matter of military coercion and political economy, however, colonialism represents a
complex intercultural encounter between alien intruders and indigenous people. In analysing
colonial encounters scholars need to consider both their material and cultural terms and
conditions. In the political economy of colonialism, cultural forms of knowledge and power,
discourse and practice, techniques and strategies, played an integral role in the formation of
colonial situations. Certainly one prelude to colonial expansion was the European acquisition
of military and navigational technologies superior to those found on other continents. But the
colonial experience also had a formative impact on the nascent European science, because it
permitted the regions scholars to come into contact with new environments and data and
provided access to alternative system of knowledge developed by other controlling and
cataloging colonial populations and resources led to the creation of new discipline in the social
sciences, such as ethnography, linguistics, and archaeology. Moreover, this impact has
continued into the early twenty-first century, as a new scientific discipline, ecology, has found
inspiration in the practices of non-Western precolonial cultures and in the nineteenth-century
British and French “colonial conservationism” that attempted to deal with the degradation
caused by the exploitation of recently acquired environments and was “able to foresee, with
remarkable precision, the apparently unmanageable environmental problems of today”.
Indeed, colonialism had an indirect, though pro-found, impact on European culture. In reaction
to the frequently genocidal military tactics used by Europeans and the exploitation of
indigenous populations that characterized the administration of colonies, few, if any, other
historical events did more to promote the extension of ethics into the political, social, and legal
spheres. In politics, such central contemporary concepts as human rights, representative
democracy, and socialism developed, at least in part, as reactions to the brutality of the process
of colonization and to the contact with non-European cultures and their political systems.
Moreover, colonialism, by transferring enormous amounts of gold and silver from the
Americas to Europe during the sixteenth and seventeenth centuries, thereby permitting the
development of a money economy, may be seen as a factor that contributed to the development
of both capitalism and the science that studies it, economics. The European colonization of
Africa, the Americas, and Asia is thus one of the founding experiences of modernity, its impact
felt on every aspect of contemporary life, even in countries that did not embark on colonial
adventures. Colonialism was not an identical process in different parts of the world but
everywhere it locked the original inhabitants and the newcomers into the most complex and
traumatic relationships in human history. ‘Colonialism’ is not just something that happens from
outside a country or a people, not just something that operates with the collusion of forces
inside, but a version of it can be duplicated from within.
The ‘spirit of colonialism’ requires more: namely the translation of such discourses into a
consistent ideology serving the colonizers practical needs. It further requires the persistent
unwillingness, on the part of the colonizers, to accommodate, in one way or the other, the
culture of the colonized and hence a continuing cultural gap between both collectivities,
which need to be clearly defined as the bearers of distinct cultural and ethnic identities.
Chapter-3:Post Colonialism
The term post colonialism refers broadly to the ways in which race, ethnicity, culture, and
human identity itself are represented in the modern era, after many colonised countries gained
their independence. However, some critics use the term to refer to all culture and cultural
products influenced by imperialism from the moment of colonization until today. Post
colonial literature seeks to describe the interactions between European nations and the people
they colonized. By the middle of the twentieth century, the vast majority of the world was
under the control of European countries.
The term ‘postcolonial’ does not apply to those at the bottom end of this hierarchy, who are
still ‘at the far economic margins of the nation-state’ so that nothing is ‘post’ about their
colonisation. On the other hand, those elites who won the wars of independence from Spain,
Alva argues, ‘were never colonial subjects’ and they ‘established their own nation-states in
the image of the motherland, tinged by the local colour of some pre-contact practices and
symbols, framed by many imperial period adaptations and suffused with European ideals,
practices and material objects’
Post- Colonial discourse are a direct result of colonial hangover experienced by colonised
developed through the logic of modernism, which substantiates the process of legitimation of
oppression. As a literary theory, post colonialism deals with the literatures produced by the
peoples who once were colonized by the European imperial powers (e.g. Britain, France, and
Spain) and the literatures of the decolonized countries engaged in contemporary, postcolonial
arrangements with their former mother countries. Postcolonial literary criticism comprehends
the literatures written by the colonizer and the colonized, wherein the subject matter includes
portraits of the colonized peoples and their lives as imperial subjects. In Dutch literature, the
Indies Literature includes the colonial and postcolonial genres, which examine and analyse the
formation of a postcolonial identity, and the postcolonial culture produced by the diaspora of
the Indo-European peoples, the Eurasian folk who originated from Indonesia; the peoples who
were the colony of the Dutch East Indies; in the literature, the notable author is Tjalie
Robinson J.M Coetzee's Waiting for the Barbarians(1980) depicts the unfair and inhuman
situation of people dominated by settlers.
A different perspective is taken by writers working within the postcolonial tradition, which,
taking its lead from literary studies, emphasizes a variety of topics relating to the cultural effects
of colonization. Post colonialism does not simply seek to tell the story of what happened after
decolonization, but seeks a critical perspective on its ongoing, problematic legacy: as Young
writes, “Postcolonial critique focuses on forces of oppression and coercive domination that
operate in the contemporary world: the politics of anti colonialism and neo-colonialism, race,
gender, nationalism, class and ethnicities define its terrain” (2001: 11). A key theme here is
that there is more to achieving liberation through decolonization than the formal decoupling of
state apparatuses: as Diana Brydon writes, “Post colonialism matters because decolonization
is far from complete and colonial mentalities, including the inequalities they nurture, die hard”.
The relationship between colonialism and post colonialism has to be understood in the light of
contemporary debate among the scholars. It is no longer safe to assert that colonialism ends
when a colony achieves independence through its anti-colonial machinery but values, codes
common to colonialism persist even after the decolonization of a colony. They have an agency
in most of the enterprises. As the theories of colonial discourses argue that colonialism affects
modes of representation, proper ordering of things, post colonialism involves challenge to
colonial ways of knowing. It emphasizes ‘writing back’ to the colonial centre in tarnishing the
colonial self-proclaimed knowledge. After having looked at the historical and intellectual
contexts of post colonialism which is considered to be the antecedents to the study of literary
studies carried through the last decade of the twentieth century, post colonialism is seen
academically busy among the literary circles because of its wantonness. Makarand Paranjape
opines, ‘post colonialism is one of the most “wanted” the obtaining academic discourses. It has
attracted great debate among the scholars over its connotative nature. Some write with a hyphen
i.e., post-colonialism signalling a historic periodization whereas some write without hyphen as
post colonialism referring to disparate forms of representation, reading practices and values.
Post colonialism is a complex cultural process that represents the general mood of a particular
period of history as shown by ideas, beliefs or the spirit of the times. The intermediary nature
between colonialism and post colonialism seem to offer different perspectives of colonialism
in that the identity of the marginalized groups in once colonized nations, their exploitation and
oppression, displacement, nostalgia and the loss of language and culture are the predominant
issues related to post colonialism. Postcolonial literature offers to its reader the centre-
periphery dichotomy, resistance and subversion of the imperial centre.
Whatever be its assumptions of the term, post colonialism remains currently in use and has
come to stay in our critical and literary discourses. An attempt has been made to introduce the
concepts; Colonialism and Post colonialism in their ideological and theoretical formulations.
In the present scenario, it is difficult to insulate ourselves from the postcolonial affectations
being done to us. So, it is quite necessary to respond to it on one’s individualistic ways. So that
‘post colonialism’, far from being a term that can be indiscriminately applied, appears to be
riddled with contradictions and qualifications.
Chapter-4:Comparative Study On Colonialism And Post Colonialism

Transforming events and resistance

Colonialism became a major scholarly concern in the late 1970s, while post colonialism came
to prominence in the 1980s. Both singly and together, their embrace signalled an attack on
perspectives deemed outmoded and inadequate for an understanding of the global world
order. A particular target for such challenges has been the concept of imperialism, formerly
the dominant idiom in Marxist and related ‘world systems’ accounts of the global expansion
of capitalist modernity (Frank 1978; Wallerstein 1974). In the study of imperialism, scholars’
key concerns were with motivations and actions initiated from colonisers’ metro poles: the
economic logic of empires; how they were structured and expanded. Their treatment of what
would now be characterised as ‘experience’ within the colonised world related largely to
structural transformations in the material sphere. The most notable of these were massive
social and environmental changes wrought by novel land control systems, including coercive
cash-cropping schemes and the widespread destruction of forests and grasslands, and the
forcible creation of new production and labour systems to meet the commodifying needs of
Western capitalist economies.

1. Relating the economic and the cultural

Though much contested, such studies created provocative links between anthropologists’
concerns with the economic and the cultural, as in Comaroff’s treatment (1985) of the
southern African Zion Church faith as symbolic bricolage: an expression of ‘cultural
resistance’ to the forced integration of adherents into the alienating structures of capitalist
commodity production. In other studies too, resistance to colonial power is discerned not so
much in confrontation or counter-hegemonic ‘hidden transcripts’ (Scott 1990), but in poetics,
i.e. the expressiveness and play of the creative mind, as in the imagining of alternative
spiritual realities in millenarian ‘cargo cults’. Related works on colonial contexts have
discerned historicity in the form of invention or co-fabrication in what had previously been
seen as timeless ethnographic givens, including ‘tribe’ in Africa and caste and ethno-religious
community in India. This raised the contentious question of whether even grossly
disadvantaged subjects were active agents in the making of their new epistemic and material
realities, rather than mere recipients of whatever the coloniser constructed and imposed.

2. Typologies of colonialism

But what has become a very deep scholarly dividing line is the point at which anthropologists
have turned their skills of ethnographic specificity to the forging of typologies,
distinguishing, as many historians have done, between the effects of different varieties of
imperial rule and power. A revealing case is the contrast drawn by Wolfe (2006) between two
radically different forms or modes of colonial rule. The first of these was
administrative/extractive colonialism, as in British India. Wolfe sees this as based on a
framing logic that was dehumanising but not genocidal. It included the idea of the ‘native’ as
a dangerous but desirable asset, making profit for empire through cash-cropping and other
precarious forms of land use. Despite its many immiserating effects on indigenous peoples,
this for Wolfe was still very different from colonialism in its other conceptual mode: mass-
migration or settler colonialism. The critical premise in this case was that of ‘terra nullius’
(unclaimed terrain). It defined Aboriginal people as lacking the capacity to understand land as
an asset with use-value, which determined for British colonisers who was and was not to be
placed within the pale of productive humankind. The result was unabashedly exterminatory:
portraying indigenous Australians as a nullity to be expunged, whether by direct violence or
eugenicist child-seizure aimed at the ‘breeding out’ of non-white ‘racial stock’.

But rather than hailing this as an exercise in right-minded deconstructive critique, there are critics
who see the thinking behind any typologising of colonialism’s variants as in itself colonial, a defining
of difference which replicates the coloniser’s defining and thus silencing of the colonised subject,
through the structural violence of ‘naming power’ (Krautwurst 2003). Studies framed like Wolfe’s
have thus been condemned as a back-door whitewashing of empire, at odds with the mission of
postcolonial criticism to expose and destabilise Eurocentric master narratives and ‘discourses of
domination’ through ‘radical re-thinking and re-formulation of the forms of knowledge and social
identities authored and authorized by colonialism and Western domination’.

Colonialism and Post colonialism Today

So do studies of colonialism and post colonialism have a future in a world now widely said to
require the multidimensional framings provided by today’s high-profile theorists of
globalization and cosmopolitanism? One sign of the rich potential still offered by the
colonialism/post colonialism field’s tools and perspectives is its elasticity, as in the ways its
insights have been merged and synthesised with those of other history-conscious areas of
research and debate. This includes the work of scholars of socialism and post colonailsim
who have addressed the transformations and problematic vernacularizations of modernity in
their own complex research contexts by reflecting productively on the ways in which key
themes from the study of colonialism and post colonialism can be engaged and expanded.

Furthermore, as has shown, many variants of contemporary globalization studies have

absorbed rather than overridden the key elements of colonial and postcolonial studies (2005).
Their use has provided a powerful means of avoiding the end-of-history triumphalism and
ahistorical thinness with which many commentators have defined, celebrated or demonised
the conditions of globalised cultural and economic life in today’s world of flexible citizenship
and fractured sovereignties. Consciousness of empire and a continuing engagement with the
rich and varied literature on its impacts and afterlife thus has the potential to nuance and
ground the many ways in which scholars now seek to grasp all that is local, trans-local and
global in the world today.

Religion, as well as the study of religion, can be located in colonial contexts. Colonialism is
the use of military and political power to create and maintain a situation in which colonizers
gain economic benefits from the raw materials and cheap labour of the colonized. More than
merely a matter of military coercion and political economy, however, colonialism represents a
complex intercultural encounter between alien intruders and indigenous people in what Mary
Louise Pratt calls "contact zones." In analysing colonial encounters, scholars need to consider
both their material and cultural terms and conditions. In the political economy of colonialism,
cultural forms of knowledge and power, discourse and practice, techniques and strategies,
played an integral role in the formation of colonial situations.
CHAPTER 5: ANALYSIS

Colonialism can be defined as a means by which a superior nation takes over the financial and
radical affairs of a country usually through forceful means. It can also be defined as the strategy
or training of gaining full or partial political control of another country. Colonialism can either
be physical (military) or emotional (civilizing).
Firstly, colonialism brought about education to the colonies. Before the coming of the whites
to Africa or any other colonized country the people did not know how to read or write, all they
knew was to go hunting, fishing and other agricultural activities and this continued generation
after generation. But after the coming of the whites, they brought the western education which
after a long struggle and fights. Finally they started sending their children to school which made
a radical change for the colonies.
Secondly, colonialism brought about the abolishment of some barbaric acts between the
colonies like, there was a belief that if a child was born, and dies that moment, he or she was
regarded as an evil child and buried in the evil forest. It also exposed the killing of twins as a
primitive and horrific practice and it stopped in the name of the colonizers. Also, there was the
issue of human being sacrifice that was done to appease the Gods when something or a disaster
happened. All these barbaric acts were abolished after coming of whites. It directly or indirectly
helped the whites to get a control over the colonies.
Chapter 6: Observation.
The term colony comes from the Latin word colonus, meaning farmer. This root reminds us
that the practice of colonialism usually involved the transfer of population to a new territory,
where the arrivals lived as permanent settlers while maintaining political allegiance to their
country of origin. Colonialism is a practice of domination, which involves the subjugation of
one people to another. The legitimacy of colonialism has been a longstanding concern for
political and moral philosophers in the Western tradition. At least since the conquest of the
Americas, political theorists have struggled with the difficulty of reconciling ideas about justice
and natural law with the practice of European sovereignty over non-Western peoples. In the
nineteenth century, the tension between liberal thought and colonial practice became
particularly acute, as dominion of Europe over the rest of the world reached its zenith.
Ironically, in the same period when most political philosophers began to defend the principles
of universalism and equality, the same individuals still defended the legitimacy of colonialism.
The third section focuses on liberalism and the fourth section briefly discusses the Marxist
tradition, including Marx’s own defence of British colonialism in India.The fifth section
provides an introduction to contemporary “post-colonial theory.” This approach has been
particularly influential in literary studies because it draws attention to the diverse ways that
postcolonial subjectivities are constituted and resisted through discursive practices. The final
section will introduce an Indigenous critique of settler-colonialism that emerges both as a
response to colonial practices of domination and dispossession of land, customs and traditional
history and to post-colonial theories of universalism.
Post Colonialism is the perspective of world-systems theory, the economic exploitation of the
periphery does not necessarily require direct political or military domination. In a similar vein,
contemporary literary theorists have drawn attention to practices of representation that
reproduce a logic of subordination that endures even after former colonies gain independence.
Since the postcolonial societies have not completely recovered from the disastrous impacts of
European colonialism, and, in many postcolonial countries formal independence has not
succeeded in decolonizing the socio-political, economic and cultural spheres of life, the process
of resistance which began with the onset of colonialism still continues. Post colonialism is
emblematic of the unpolluted identity of the nations which were once subjugated by the
imperial colonizers. After observing it has been noted that "post-colonialism is regarded as the
need in nations or groups which have been victims of imperialism, to achieve an identity
uncontaminated by universalist or Eurocentric concepts and images"
CHAPTER 7: CONCLUSION
Since the contemporary world is a direct heir to the colonial-imperial order, especially to the
logic of the overseas empires centred in western Europe, the legacy of colonialism in all its
dimensions—political-economic, social, and symbolic—has become an integral part of the
common history of humankind, explained partly by the powerful presence of colonial patterns
of representation in modern West European public cultures. These factors gave colonial ideas
a life of their own so that even those areas of the world that had no direct experience of being
either the colonized or the colonizer have not escaped the moral, intellectual, and aesthetic
impact of colonialism.
Post-colonialism realized that even though the colonial era has finished yet, but the practice
have not come to an end and now has turned it face into neo-colonialism.
In post colonial perspective, literary works emerged to unveil subjugation, injustice, violence,
discrimination, inequality, to sound the marginal and subaltern people, so that from post-
colonial productions yielded social and political products.
Post colonial literature is a kind of literary work which describes realistic experience of what
really happens around us and to remind don’t just shut our eyes. It believe that one voice could
lead into a betterment for our future and society.
Chapter 6: Observation.
The term colony comes from the Latin word colonus, meaning farmer. This root reminds us
that the practice of colonialism usually involved the transfer of population to a new territory,
where the arrivals lived as permanent settlers while maintaining political allegiance to their
country of origin. Colonialism is a practice of domination, which involves the subjugation of
one people to another. The legitimacy of colonialism has been a longstanding concern for
political and moral philosophers in the Western tradition. At least since the conquest of the
Americas, political theorists have struggled with the difficulty of reconciling ideas about justice
and natural law with the practice of European sovereignty over non-Western peoples. In the
nineteenth century, the tension between liberal thought and colonial practice became
particularly acute, as dominion of Europe over the rest of the world reached its zenith.
Ironically, in the same period when most political philosophers began to defend the principles
of universalism and equality, the same individuals still defended the legitimacy of colonialism.
The third section focuses on liberalism and the fourth section briefly discusses the Marxist
tradition, including Marx’s own defence of British colonialism in India.The fifth section
provides an introduction to contemporary “post-colonial theory.” This approach has been
particularly influential in literary studies because it draws attention to the diverse ways that
postcolonial subjectivities are constituted and resisted through discursive practices. The final
section will introduce an Indigenous critique of settler-colonialism that emerges both as a
response to colonial practices of domination and dispossession of land, customs and traditional
history and to post-colonial theories of universalism.
Post Colonialism is the perspective of world-systems theory, the economic exploitation of the
periphery does not necessarily require direct political or military domination. In a similar vein,
contemporary literary theorists have drawn attention to practices of representation that
reproduce a logic of subordination that endures even after former colonies gain independence.
Since the postcolonial societies have not completely recovered from the disastrous impacts of
European colonialism, and, in many postcolonial countries formal independence has not
succeeded in decolonizing the socio-political, economic and cultural spheres of life, the process
of resistance which began with the onset of colonialism still continues. Post colonialism is
emblematic of the unpolluted identity of the nations which were once subjugated by the
imperial colonizers. After observing it has been noted that "post-colonialism is regarded as the
need in nations or groups which have been victims of imperialism, to achieve an identity
uncontaminated by universalist or Eurocentric concepts and images"
Chapter 6: Observation.
The term colony comes from the Latin word colonus, meaning farmer. This root reminds us
that the practice of colonialism usually involved the transfer of population to a new territory,
where the arrivals lived as permanent settlers while maintaining political allegiance to their
country of origin. Colonialism is a practice of domination, which involves the subjugation of
one people to another. The legitimacy of colonialism has been a longstanding concern for
political and moral philosophers in the Western tradition. At least since the conquest of the
Americas, political theorists have struggled with the difficulty of reconciling ideas about justice
and natural law with the practice of European sovereignty over non-Western peoples. In the
nineteenth century, the tension between liberal thought and colonial practice became
particularly acute, as dominion of Europe over the rest of the world reached its zenith.
Ironically, in the same period when most political philosophers began to defend the principles
of universalism and equality, the same individuals still defended the legitimacy of colonialism.
The third section focuses on liberalism and the fourth section briefly discusses the Marxist
tradition, including Marx’s own defence of British colonialism in India.The fifth section
provides an introduction to contemporary “post-colonial theory.” This approach has been
particularly influential in literary studies because it draws attention to the diverse ways that
postcolonial subjectivities are constituted and resisted through discursive practices. The final
section will introduce an Indigenous critique of settler-colonialism that emerges both as a
response to colonial practices of domination and dispossession of land, customs and traditional
history and to post-colonial theories of universalism.
Post Colonialism is the perspective of world-systems theory, the economic exploitation of the
periphery does not necessarily require direct political or military domination. In a similar vein,
contemporary literary theorists have drawn attention to practices of representation that
reproduce a logic of subordination that endures even after former colonies gain independence.
Since the postcolonial societies have not completely recovered from the disastrous impacts of
European colonialism, and, in many postcolonial countries formal independence has not
succeeded in decolonizing the socio-political, economic and cultural spheres of life, the process
of resistance which began with the onset of colonialism still continues. Post colonialism is
emblematic of the unpolluted identity of the nations which were once subjugated by the
imperial colonizers. After observing it has been noted that "post-colonialism is regarded as the
need in nations or groups which have been victims of imperialism, to achieve an identity
uncontaminated by universalist or Eurocentric concepts and images"
CHAPTER 7: ANALYSIS

Colonialism can be defined as a means by which a superior nation takes over the financial and
radical affairs of a country usually through forceful means. It can also be defined as the strategy
or training of gaining full or partial political control of another country. Colonialism can either
be physical (military) or emotional (civilizing).
Firstly, colonialism brought about education to the colonies. Before the coming of the whites
to Africa or any other colonized country the people did not know how to read or write, all they
knew was to go hunting, fishing and other agricultural activities and this continued generation
after generation. But after the coming of the whites, they brought the western education which
after a long struggle and fights. Finally they started sending their children to school which made
a radical change for the colonies.
Secondly, colonialism brought about the abolishment of some barbaric acts between the
colonies like, there was a belief that if a child was born, and dies that moment, he or she was
regarded as an evil child and buried in the evil forest. It also exposed the killing of twins as a
primitive and horrific practice and it stopped in the name of the colonizers. Also, there was the
issue of human being sacrifice that was done to appease the Gods when something or a disaster
happened. All these barbaric acts were abolished after coming of whites. It directly or indirectly
helped the whites to get a control over the colonies.