Orientalism and Post-Colonial Theory :: Essays Papers

Orientalism and Post-Colonial Theory Fitting Saids vision of Orientalism into business office compound theory is a fluid meeting of social discourse. As post colonial theory demands a constant redefinition of both political science and culture in a rapidly globalizing humans, Said also questions how heathen power and privilege determines modern individuality (Nealon and Giroux, 149). Saids converse of Oritentalism demands a new look at history and the colonial processes imprinted upon so many peoples. It opens and engages discourses of racism and socio-economic inequality, and intrinsically asks how post-colonial theory translates into our lives today. Recasting human identity using new conceptions of historical and modern communities of us Europeans against those non-Europeans, Said quarrels European versions of history and authority of knowledge (Said, 7). The pursuit of a more masterly understanding of how our world and the other are connected requires a challenge to the referential power of European historical texts and its exteriority to what it describes (Said, 20). Deep analysis of postcolonial dealing is necessary within all bodies of academic thought (Nealon and Giroux, 142), Said contends stock-still the study of English literature is rooted in colonial purposes of absorption and control (Said, 145). How we conceptualize ourselves extends beyond scholarly print to other modes of fancy and the everyday assumptions of our culture about the other. If politics and culture work in collusion (Nealon and Giroux, 142), it is in this interface that social identity finds root and bureau for change. Post colonial theory realizes the socio-economic inequality of nations and peoples as consequence of colonial systems, and attends to the question of how cultures maintain autonomy when modern media and military forces divide world in ways astoundingly similar to the era of colonialism (Nealon and Giroux150).