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Postcolonial Witnessing argues that the suffering engendered by colonialism needs to be acknowledged more fully, on its own terms, in its own terms, and in relation to traumatic First World histories if trauma theory is to have any hope of redeeming its promise of cross-cultural ethical engagement.

The Postcolonial Cultural Industry makes a timely intervention into the field of postcolonial studies by unpacking its relation to the cultural industry. It unearths the role of literary prizes, the adaptation industry and the marketing of ethnic bestsellers as new globalization strategies that connect postcolonial artworks to the market place.

Among the qualities that distinguish E. M. Forster’s literary legacy is his dexterous use of irony to critique norms and ideologies that call for conformism at the expense of an authentic experience of life. When approached as a tool of social critique, Forster’s irony might be said to possess a high degree of critical intelligence. However, as demonstrated by Alan Wilde, the purposiveness in Forster’s irony becomes more uncertain as he progresses in his literary career, reflecting a growing modernist doubt in the ability of life, relationships, and language to contain and sustain universally valid expressions of meaning and value. In this paper, I will compare the novels Where Angels Fear to Tread (1905) and A Passage to India (1924) to argue that anxious experiences of racial-cultural difference, in transnational and colonial contexts, are significantly responsible for the disorientation of purpose in Forster’s modernist irony. Through this argument, I demonstrate that a fuller understanding of modernist irony, particularly as a mode of alienated consciousness, requires investigating its relationship with historically contingent and geopolitically significant constructions and representations of racial-cultural difference.

This study analyses four new genres of literature and film that have evolved to accommodate and negotiate the changing face of postcolonial Britain since 1990: British Muslim Bildungsromane, gothic tales of postcolonial England, the subcultural urban novel and multicultural British comedy.

Using a theoretical approach and a critical summary, combining the perspectives in the postcolonial theory, psychoanalysis and narratology with the tools of hermeneutics and deconstruction, this book argues that Jean Rhys’ work can be subsumed under a poetics of cultural identity and hybridity. It also demonstrates the validity of the concept of hybridization as the expression of identity formation; the cultural boundaries variability; the opposition self-otherness, authenticity-fiction, trans-textuality; and the relevance of an integrated approach to multiple cultural identities as an encountering and negotiation space between writer, reader and work. The complexity of ontological and epistemological representation involves an interdisciplinary approach that blends a literary interpretive approach to social, anthropological, cultural and historical perspectives. The book concludes that in the author’s fictional universe, cultural identity is represented as a general human experience that transcends the specific conditionalities of geographical contexts, history and culture. The construction of identity by Jean Rhys is represented by the dichotomy of marginal identity and the identification with a human ideal designed either by the hegemonic discourse or metropolitan culture or by the dominant ideology. The identification with a pattern of cultural authenticity, of racial, ethnic, or national purism is presented as a purely destructive cultural projection, leading to the creation of a static universe in opposition to the diversity of human feelings and aspirations. Jean Rhys’s fictional discourse lies between “the anxiety of authorship” and “the anxiety of influence” and shows the postcolonial era of uprooting and migration in which the national ownership diluted the image of a “home” ambiguous located at the boundary between a myth of origins and a myth of becoming. The relationship between the individual and socio-cultural space is thus shaped in a dual hybrid position.

Compromise and Resistance in Postcolonial Writing offers a new critical approach to E. M. Forster's legacy. It examines key themes in Forster's work (homosexuality, humanism, modernism, liberalism) and their relevance to post-imperial and postcolonial novels by important contemporary writers.

Confronted with apartheid, dictatorship or the sheer scale of global economics, realism can no longer function with the certainties of the nineteenth century. Free Realist Style considers how the style of the realist novel changes as its epistemological horizons narrow.

Focusing on piracy in the seventeenth century, filibustering in the nineteenth century, intracolonial migrations in the 1930s, metropolitan racializations in the 1950s and 1960s, and feminist redefinitions of creolization and sexile from the 1940s to the 1990s, this book redefines the Caribbean beyond the postcolonial debate.

Uses the Palestinian exilic displacements as a tool and compass to find intersecting points of reference with the Caribbean, Indian, African, Chinese, and Pakistani dispersions Studies the metamorphosis of the politics of home and identity amongst different migrant nationals from the end of WWII into the new millennium Celebrates the freedom to be 'out of place' which opens doors for and promotes rediscovery of materials that have been repressed or pushed aside in cultural translation

Recent work in social science challenges managerial assumptions about homogenous knowledge domains, and traces the effects of a world economy of knowledge structured by the history of colonialism and current north-south global inequalities. The differentiation of knowledge rests on the very different histories and situations of metropolitan, creole, colonized and post-colonial intelligentsias. Different knowledge projects have been constructed in global space, which feed back on our understanding of knowledge itself. Less recognized, but increasingly important, are uses of southern and postcolonial perspectives in applied social science, in areas ranging from education to urban planning. Some implications of these applications are discussed: southern theory is not a fixed set of propositions but a challenge to develop new knowledge projects and new ways of learning with globally expanded resources.