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By V. Andreotti

Andreotti illustrates how postcolonial thought is utilized within the contexts of academic research/critique and in pioneering pedagogical tasks. She offers an available and precious evaluate and comparability of theoretical debates relating to evaluations of Western/Northern hegemony.

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He illustrates how ambivalence works in different moments of the colonial discourse. For instance, he states that colonial discourse wants to produce subordinate subjects who reproduce its assumptions, values, and behaviors (mimic the colonizer), but it does not want to create subjects that are too similar to the colonizer as this would threaten the colonizer’s sense of superiority. The example Bhabha offers is of Charles Grant, who introduced Christian doctrine to Indians, mixing it with caste practices for fear of them becoming “turbulent for liberty” if Christian beliefs were assimilated (Bhabha 1994, 87).

His own apparent objectivity and “truthful” analysis of Western representations of the East (a lack of self-reflexivity); and 4. a theoretical inconsistency in relation to the claim of the “will to power” as the basis of knowledge production. 2 He claims that Orientalism turned the lights of the sixteenth and the seventeenth centuries off and re-defined Europe in time and space: the eighteenth century, the emergence of the nation-state after the French Revolution and the colonization of Africa and Asia.

It is a much more ambivalent text of projection and introjection, metaphoric and metonymic strategies, displacement, over-determination, guilt, agressivity, the masking 28 Actionable Postcolonial Theory in Education and splitting of “official” and phantasmatic knowledges to construct the positionalities and oppositionalities of racist discourse. (82) Therefore, racism is not based on a false image or stereotype of the other, but in an ambivalent process of construction of “self” in relation to the Other.

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