The present study is trying to confirm the findings about religious violence in postcolonial narratives by examining the Western discourse and its connection with the colonizer and the colonized people and their postmodern literary production as well as investigate the impacts of colonialism on knowledge and culture. From the 1960s and 1970s there are numerous examples of these critiques, Frank Herbert’s Dune (1965) is an obvious example. These texts describe the clashes of two or more parties, with one side being an imperial leadership, who fight over resources, such as the spice in which allows interstellar travel, in the example of Dune. There was a clear trend of decolonization topics in both the real world and SF.
It is clear that issues
…show more content…
The hero, Paul, also states that he has killed roughly 61 billion, sterilized ninety planets, demoralized five hundred others and destroyed the followers of forty religions (Herbert , Dune Messiah 1969, 92). At the point, Herbert establishes a clear post-colonial sensibility, which comprehends the risks tied to nationalism and religious violance, which are usually violent incidents which bring about what was being fought against in the first place, even if this is not clear from the start.
In this regard, postcolonialism surpasses the initial step of national resistance, as it understands the first step is usually along the lines of a conservative, historic, conformist and violent behavior. In Children of Dune, Stilgar reminisces about simpler times when the Messiah was still abstract. Through finding the Mahdi, messianic dreams were released across the globe with endless people tied to the jihad wanting for a leader to follow. If, through killing Paul's children, he could release these people, he wonders whether he would become the new messiah (Herbert , Dune Messiah 1969,
Religion is a part of society that is so closely bound to the rest of one’s life it becomes hard to distinguish what part of religion is actually being portrayed through themselves, or what is being portrayed through their culture and the rest of their society. In Holy Terrors, Bruce Lincoln states that religion is used as a justifiable mean of supporting violence and war throughout time (Lincoln 2). This becomes truly visible in times such as the practice of Jihad, the Reformation, and 9/11. The purpose of this essay is to show that as long as religion is bound to a political and cultural aspect of a community, religious war and destruction will always occur throughout the world. A historical methodology will be deployed in order to gain
Post-colonialism is a discourse draped in history. In one point in time or another, European colonialism dominated most non-European lands since the end of the Renaissance. Naturally, colonialists depicted the cultures of non-Europeans incorrectly and inferior. Traditionally, the canon has misappropriated and misrepresented these cultures, but also the Western academia has yet to teach us the valuable and basic lessons that allow true representations to develop. Partly in response, Post-colonialism arose. Though this term is a broad one, Post-colonialists generally agree on certain key principles. They understand that colonialism exploits the dominated people or country in one way or another, evoking inequalities. Examples of past inequalities include “genocide, economic exploitation, cultural decimation and political exclusion…” (Loomba 9-10). They abhor traditional colonialism but also believe that every people, through the context of their own cultures, have something to contribute to our understanding of human nature (Loomba 1-20). This is the theme that Lewis prescribes in his, self described, “satirical fantasy”, Out of the Silent Planet (Of Other 77).
Richard Rodriguez bravely addresses three controversial sub-topics under one topic full of debate. His essay, “Desert Religions” aired in 2002, highlights the shame and violence that has been associated to religion. The essayist discusses human sexuality under the interpretation of religion, the role war and terrorism play, and the masculine and feminine roles in religion.
Paul’s books symbolize the shadow of war that has been casted upon him through the horrid violence. Paul’s
There is absolutely no human group which does no react to the changes, disturbing events and crises which the dynamics of history introduce into the physical or cultural context to which the group belongs. Any quick change, an internal or external conflict whatever, produces a crisis. To each crisis, society responds by slowly developing new forms and new means to bring about balance within the limits of the particular cultural group. Sometimes the crises and wounds are so serious that they threaten the vey existence of the group. Their whole existence seems to be on the line. In such a case, the most secret and active forces in their whole culture are mobilized so as to develop adequate means for their liberation. These means are the forces of religious life.
Church, Kenneth. “Jihad.” Collateral Language. Ed. John Collins and Ross Glover. New York: NYU Press, 2000. 109-123.
The colony is not only a possibility in the geographical; it is a mental dominance that can imperialize the entire self. Entire continents have be domineered, resources completely dried, and at colonialism’s usual worst, the mental devastation of the indigenous culture has left a people hollow. Indigenous culture is no longer that. In the globalized world, no culture is autonomous; culture cannot breathe without new ideas and new perspectives, perspectives that have traditionally come from the people who have lived within the culture. But, the imposition of dominant cultures has certainly benefited from culture’s own vulnerability, as global similarities now exist throughout most different, yet not separate cultures. Postcolonialism is imperialism with a mask on, nothing less. As Franz Fanon puts it “that imperialism which today is fighting against a s true liberation of mankind leaves in its wake here and there tinctures of decay which we must search out and mercilessly expel from our land and our spirits.”
Krakauer, Jon. Under the Banner of Heaven: A Story of Violent Faith. New York: Doubleday, 2003. Print.
Violence has always had a huge impact on the world that is known today. Back then, violence occurred frequently because everyone was greedy for wealth, power, and more property to rule over. In his article, Father Miguel de Molina, tells of the day that the San Saba Mission was attacked in 1758. It was a day that will always be remembered.
No one asked to belong to a particular religion, fate planned it all. ‘Un Sac de Billes’ is my favorite text because it is the only French book I can actually relate to. It is an autobiography written by renowned French author Joseph Joffo. The book chronicles his experience during the invasion of Paris by the Germans in 1941. Interpreting this text from a postcolonial and intrinsic perspective reveals particular elements relevant to a postcolonial or intrinsic study. Although the text foregrounds the once infamous German stance towards race and diaspora, it also reflects, from an intrinsic perspective, the themes and characterization of the text.
This essay will be about a comparative study of the representation of colonialism as a positive or negative force. The texts that are being used are my core text ‘Heart of Darkness’ by Joseph Conrad and ‘Collected Poems’ by Rudyard Kipling. The partner text will be ‘Swami and Friends’ by R. K. Narayan.
Nelson, Jack. Is religion killing us?violence in the Bible and the Quran / Jack Nelson-Pallmeyer.. 2003 Print.
The concept of orientalism refers to the western perceptions of the eastern cultures and social practices. It is a specific expose of the eurocentric universalism which takes for granted both, the superiority of what is European or western and the inferiority of what is not. Salman Rushdie's Booker of the Bookers prize winning novel Midnights Children is full of remarks and incidents that show the orientalist perception of India and its people. It is Rushdie's interpretation of a period of about 70 years in India's modern history dealing with the events leading to the partition and beyond. Rushdie is a fantasist and a creator of alternate realities, the poet and prophet of a generation born at the degree zero of national history. The present paper is an attempt to study how Salman Rushdie, being himself a writer of diasporic consciousness, sometimes perceives India and its people as orientalist stereotypes and presents them in a derogatory manner.
In this paper feminist aspect of post colonization will be studied in “Season of Migration to the North” novel by Tayeb Salih. Postcolonial feminism can be defined as seeks to compute for the way that racism and the long-lasting economic, cultural, and political influences of colonialism affect non-white, non-Western women in the postcolonial world, according to Oxford dictionary. As it mentioned earlier about the application of Feminism theory in literature, the provided definition of postcolonial feminism also is not applicable in literature analysis. Therefore, Oxford defines another applic...
Every human being, in addition to having their own personal identity, has a sense of who they are in relation to the larger community--the nation. Postcolonial studies is the attempt to strip away conventional perspective and examine what that national identity might be for a postcolonial subject. To read literature from the perspective of postcolonial studies is to seek out--to listen for, that indigenous, representative voice which can inform the world of the essence of existence as a colonial subject, or as a postcolonial citizen. Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.