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                      American International Journal of Social Science Research; Vol. 4, No. 2; 2019 
                                       ISSN 2576-103X   E-ISSN 2576-1048 

Published by Centre for Research on Islamic Banking & Finance and Business, USA 
 

        121 
 

Transitions in Postcoloniality as a Revolutionary Thought across the Subject 
Societies 

 
 

Mudasir Rahman Najar 
Research Scholar 

Sri Satya Sai University, Sehore, Bhopal, India 
Email: mudasirmail92@gmail.com 

 
Abstract  
There has to be the necessary change across the pages of  history amongst the various fields of  knowledge in our social structure. 
In this context, there has been emergence of  a thought that went contrary to the established thought of  colonial propaganda. 
This counters colonial discourse no doubt too many years to have its roots strong in the soil of  social, cultural, and psychological 
phenomena of  our society. Though, literary theory, in general, is a way of  understanding the nature and function of  literary 
creation. It seeks the relation of  a text to the author and to the society by presenting a thesis or the antithesis in literary field that 
in turn speaks for social forces. This means to evaluate, to elucidate and to interpret the literary processes for the social 
discourses have always been very effective for the social change. This directly or indirectly leads the effected society to get changed 
in terms of  thinking process. Hence, leads to the intellectually rich and psychologically mature civilization. 
  
Keywords:  Postcoloniality; Language; Orientalism; Colonizer; Colonized; Identity; Hybridity   
 
 
1. Contribution of Post-Colonial Thought 
In the English literary theory, many shifting patterns have occurred in different times. Post-colonial theory, no doubt, has 
emerged from horrible activities of  colonialism; but as a movement, it has come into being by adhering to theories of  Marxism 
and deconstruction. Here, the paper will analyze the historical influences in terms of  various theoretical turned social discourses 
given by various social scientists and literary critics. 
 
2.1 Frantz Omar Fanon 
As mentioned above, Fanon was greatly influenced by the 'Negritude Movement.'. A, D. Cesaire has written large body of 
anticolonial literature like A Tempest, as a counter-text to Shakespeare's The Tempest. Cesaire with other intellectuals in France 
started the 'Negritude Movement.' This movement promoted the self-assertion and reorganization of  the black community in 
their cultural crisis. He laid stress on speaking native language and believed in a collective force as a tool against colonial invasion. 
He foregrounded national consciousness, racial determinism and nativity of  culture in his works. Frantz Omar Fanon born in 
Martinique was a French psychiatrist.  He was also influenced by Freud. His main works are Black Skin, White Masks (1952), 
The Wretched of  the Earth (1961), with essays like "On National Culture". The dialectics on racism and on nationalist culture 
runs throughout his works. He concentrated chiefly on the black communal consciousness and revival of  cultural values. He is 
considered one of  the extremist post-colonial critics. 
 Fanon in his Black Skin, White Masks, has talked of  different issues regarding racism and impositions of  the West on 
the black people. He claims that the black community had to face great hardships at European hands. He boldly criticizes 
Europeans for this inhuman violence; quotes Francis Jeanson in this context as: "Day after day, that system elaborates its evil 
projects in your presence, day after day; its leaders betray you… Your pride yourselves on keeping your distance from realities of 
a certain kind. . . (67-68). Fanon said that the white man has biased approach to the colonized blacks to make them feel as 
parasites, and wholly dependent on them. This puts the black race at the   colonizer's mercy. The Whitman, according to Fanon, 
manages a 'workshop' in different institutions where the black man's mentality is shaped to be submissive. That means the black 
man is made victim like 'scapegoat'. Fanon writes:                                           
The collective guilt is borne by what is conventionally called the scapegoat. Now the scapegoat for the white society--which is 
based on myths of  progress, civilization, liberalism, education, enlightenment, refinement--will be precisely the force that opposes 
the expansion and the triumph of  these myths. This brutal opposing force is supplied by the Negro (Fanon 1967 150). 
 The idea conveyed in the Fanon's works is categorical and committed. His works are expressed as radicalism of 
postcoloniality. He studied the colonial process of  the Europe and came out with suggestions that an active rebuttal, against the 
colonial attack, is needed. As a psychiatrist, he had studied how the colonized societies were ruthlessly suppressed and grew as 
neurotic. This makes them victim of  colonial rules and victim of  their own inferiority complex. Because, the white man has 



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projected his image as a sign of  power and development; and his values are made to be believed as universal and absolute. It 
makes the natives dependent on the colonizer. Fanon with the dream of the black culture, suggested creation of  the life-force in 
their minds for unanimous rejection and reversal of  colonial governance. He rejected the assimilation and appreciation of 
European culture into the native one.  Fanon preached the slogan of  liberating the self  from the offerings of  European life-style. 
He glorifies the biological features of  the black to elevate their ego. Wanting to introduce their politico-cultural set-up, the 
colonizers projected their own way of  economic planning. Fanon had a good impression of  Marxist philosophy in the context of  
proletariats and peasants under the industrial colonizers. Influenced by Marxist thinking, Fanon thought of  action as necessary 
tool to come out of  the colonial situation. He believed in the collective efforts and suggested a national literature that would 
exert the national consciousness. He stressed that the emerging force of  victims, who had thirst for recognition and humane 
treatment, can revolutionize the black community. Contextualizing the statement, Bill Ashcroft et al in The Empire Writes Back 
comment about Fanon as: 

In essence, Fanon's analysis revealed the racist stereotyping at the heart of  colonial practice and asserted the need to 
recognize the economic and political realities which were underlay these assertions of  racial 'difference' and which were material 
base for common psychological and cultural features of   colonized peoples (123). 
 Fanon's immense interest was in the study of  race, nationalism and politics. He believed that if  African intellectuals 
would be reluctant to embrace the native culture, African dream of  regaining their heritage would go in vain. The colonizer's 
partial body of  knowledge about and for the colonized society is to reinforce their supremacy. Fanon writes in his essay, "On 
National Culture" about this self-centered production of  knowledge: 

Colonialism is not satisfied merely with holding a people in its grip and emptying the native's brain of  all form and 
content. By a kind of  perverted logic it turns to the past of  oppressed people, and distorts, disfigures and destroys it. This work 
of  devaluing precolonial history takes on a dialectical significance today (Dennis Walder 1990 265). 
          It is well known that memory can be an effective way to understand and appreciate one's culture. Historical roots give a 
feeling of  long and deep attachment with it. This is why, Fanon emphasized the importance of  the past and one must preserve 
and relive it to support the present. As the word Negro has already been projected in a positive connotation by the intellectuals 
of  the 'Negritude Movement', Fanon carried forward this appealing mission to the literary figures of  Africa to present their 
culture in all its glory and virtue; and efface the West's claim of  it as abyss of  savagery, fanaticism, and cannibalism.                                                                  

As mentioned earlier, Fanon made national culture as chief  means of  resistance against colonial imperialism. He says 
that people cannot experience national culture just in myths, folktales and national politics. He defines national culture as, "A 
national culture is a whole body of  efforts made by people in the sphere of  thought to describe, justify and praise the actions 
through which that people have created themselves and keep themselves in existence" (Fanon 'On National Culture'). Fanon was 
uncompromising in his ideology against colonial offerings of  development and cultural civility. while doing the comparative 
study of  M. K. Gandhi and Frantz Fanon, Leela Ghandhi in Postcolonial Theory: A Critical Introduction, has written about the 
Fanon's enterprise of  total liberation as, ". . .Fanon is optimistic and confident about the colonised's ability to valiantly resist the 
cultural viscosity of  Europe. . . (19). This means that Fanon with anti-colonial feelings and self-disciplined sermons strongly 
opposed European invasion on African culture. Suggesting collective violence, he gave a strong blow to so-called sacred mission 
of  colonial empires to humanize African people whom they considered primitive and uncivilized. 
 
2.2 Fanon about Language 
Language as a means of  communication has a greater role in constituting the values, ideals and above all realities of  life. We can 
say that our mother tongue is the centre of  our consciousness. Fanon with other African critics like Nigugi Wa Thiongo, took 
immediate interest in practising and preaching native language. As already mentioned, the colonizers have replaced the natives' 
history to demean their ancestry. Later, Fanon studied the practice of  using language for empowerment of the subject 
communities. Our language is the make-up of  our personality; our identities, values, ethics, aesthetics and other ideals are 
comprehensible and communicative through native language. Fanon in the conclusion of  his essay, "On National Culture" writes 
about different steps in post-colonialism for encountering with the colonizer. He discussed in this essay that native intellectuals 
first make sure to rewrite the history that has been 'distorted'; and reflect culture in their writings. They instantly retrieve their 
past and the experiences that they had with their own people. For this, they dip the consciousness in the reservoir of  their 
memory. According to Fanon, the final phase of  postcoloniality is called fighting phase. He writes about this as, 
He (native intellectual) turns himself  into an awakener of  the people; hence comes a fighting literature, a revolutionary literature, 
and a national literature.  

During this phase a great many men and women, who up till then would never have thought of  producing a literary 
work . . . feel the need to speak to their nation, to compose the sentences which expresses the heart of  the people and to become 
the mouthpiece of  a new reality in action (Dennis Walder 1990 271). 
              By this, Fanon exposes the areas, whether of psychology or sociology or politics, that largely helped African societies in 
particular and other colonized communities in general for their recognition in the world. 
 



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2.3 Edward W. Said 
Edward Said (1935-2003) born in Palestine, received education in the US and lived there until his death. He worked there as a 
Professor of  English and Comparative Literature. Said is one of  the great post-colonial critics. He studied the causative 
processes, i.e. the evolution of colonialism by studying culture, knowledge production and power relationships. He was basically 
influenced by Foucault's discourse. Bill Ashcroft et al in their book, The Empire Writes Back, have also discussed Foucault in 
post-colonial context. Discourse, in the view of  Foucault, is the simultaneous process of  knowledge and power. It is a knowledge 
partially produced to sanction certain ideas, norms and behaviours for the subject society. The impositions of  these cultural and 
political practices are legalized under discourse. These views have bearing on his most important works, i.e. Orientalism (1978), 
and Culture and Imperialism (1993).            
 Said started his argument with Palestinian cause. However, his intention was not to limit his discussion just to the 
political crisis in that region. He intended to open an impartial debate on knowledge production, pursuit of  truth for human 
liberalism and denied any restraints by religion, politics or any other source. He transcended national and political purposes, 
provided a worldwide scope for encompassing many disciplines like art, literature, history, anthropology and academy. He viewed 
texts of  Orientalists as mere creative imagination to serve the selfish motives of  their empires. His path-breaking theory and 
revolutionary project in his book Orientalism (1978) is argumentative. He debated across European discourses of  cultural and 
political invasion in the Eastern countries. Said took cudgels against unjust and unfair knowledge production by Orientalists to 
assert their superiority. He was not writing against European thought but identified and unveiled the misrepresentation of  the 
non-western world. This unjust and partial treatment to the Orient just for the benefit of  Europe is termed as 'Orientalism'. The 
making of  certain generalizations about the Eastern people is keenly scanned in Orientalism.   
 Said argued that knowledge produced about the passive Orient, was constructed and circulated by the colonial powers. 
He adopted the Marxist notion about the modes of  hegemonic oppression; and discovered the misuses of  institutions like 
religion and law by the colonizers. He writes: 
So impressive have the descriptive and textual successes of  Orientalism been that entire periods of  Orient's cultural, political, and 
social history are considered mere responses to the West. The West is the actor, the Orient, the passive reactor. The West is  the 
spectator, the judge and the jury, of  every facet of  Oriental behavior (A. H. Tak 2004 444). 
          With this knowledge, Orientalists wanted to create such a social sphere where natives felt inferior and were willing to 
surrender their self  before European thinking. Said historically analyzed the literary exercises of  European academies. He found 
huge number of  literary texts of  law aesthetics, history, literature, anthropology, sociology written by Orientalists regularly for 
centuries. 
 In these texts the Orient was studied from the perspective of  the Western ideologies; by this, the Orient was taught, 
administered, researched and defined by some foreigners. Said studied these texts objectively and tried to evaluate them for 
cultural and political influences in them. He elucidated these works to unmask the plotting of  the Europe against the native's 
cultural, ethnic and political nationalities. Orientalists proved themselves as true, civilized, advanced to lead the Orient both 
materially and spiritually. They believed it their sacred right not only to control and conquer non-Europeans but also describe 
and define them to prove superiority of  European race. Said writes in his essay, 'Crisis In Orientalism' as: 
Everything they knew, more or less, about the Orient came from books written in the tradition of  Orientalism, placed in its 
library of  idees rescue; for them the Orient like a fierce lion, was something to be encountered and dealt with to a certain extent 
because the text made the Orient possible. Such an Orient was silent, available to Europe for the realization of  projects. . . (A.H. 
Tak 2004 433).  
              By this, the behaviors is suggested and consolidated by the colonial conspiracy. The essential binary like, self/other, 
civilized/uncivilized, intellectual/emotional, savior/ sinner is created. 
Said studied these texts of  Orientalists for the objective inspection where he judged authors on the basis of  their deliberately 
overlooking the margins. By this, they suppressed the colonized's voice. These methods can be explicitly found in New 
Historicist readings. That means in the province of  post-colonialism, the deep rooted colonialism is questioned to set the ways 
for decolonization. Because, Said believed that there are some social practices in every society that can hardly be effaced by 
colonial invasion. Native folktales, ethnic histories and spiritual narratives are to be propounded as defense mechanism. 
 Further, Said says that some of  these Orientalists are predetermined to have discriminating attitude towards the Orient 
and consider them racially and intellectually backward. These Orientalists, in Said's view, have 'textual attitude' i.e., a mock reality 
that has been projecting about the East in the texts of  Orientalists. But the real confrontation of  the East and the West surprised 
and shocked Orientalists. They referred back to their imagination that they had from Orientalist texts, and started to find faults 
in the project of  Orientalism. No doubt, the West had gained power over the Orient, somehow proved itself  to be master 
through textual illustrations. Said discussed in “Crisis in Orientalism” that these expositions of  the West's impartial production 
of  knowledge would lead to liberation and regeneration of  subject communities. He writes that “this side (Orientalism) lives its 
own life, as books about fierce lions will do until lions can talk back." (A. H. Tak 2004 434). This writing back means the 
awakening of  the native from slumber and to hear the voice of  postcoloniality. As Said commented that by the end of  world War 
first, both Africa and Asia started to react against the impositions that have been thrust on them by Orientalists. By this, 



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Orientalist dilemma surfaced and they could not go with their earliest claims and comments about the Orient. Hence, they 
started to transform these past ideas to the new perspectives by making alteration in them. This shift in their thought final ly 
directed to the contradictions within their own claims of  defining and describing the Orient. Said Writes:   

The present crisis dramatizes the disparity between texts and reality. Yet in this study of  Orientalism I wish not only to 
expose the sources of  Orientalism's views but also to reflect on its importance, for the contemporary intellectual rightly feels that 
to ignore a part of  the world now demonstrably encroaching upon him is to avoid reality. Humanists have too often confined 
their attention to departmentalized topics of  research (A. H. Tak 2004 445).        

Therefore, Said's main purpose of  study was to reform humanity that is to provide the consciousness and analysis of 
origin and manipulation of  knowledge in social, political, and cultural fields. His goal was to search knowledge for justice, truth 
and liberation of  mankind.    

 
2.4 Homi K. Bhabha 
Homi K. Bhabha was born in Mumbai, India in 1949. He is a twentieth century cultural critic and post-colonial theorist. He 
studies culture in literary practices. He is influenced by Foucault, Fanon, Said and Derrida. Being an Anne F. Rutheberg 
Professor of  English and American Literature and Language, he is also the Director of  Humanities Centre at Harvard University. 
He has used the terms like 'ambivalence' 'mimicry' 'hybridity' 'liminality' and 'third space' to construct a new version of  post-
colonial theory. By his philosophic competence, Bhabha has appropriated the above terms in the context of  post-colonial debate. 
This appropriation has opened a new perspective for the colonized society to have space in the contemporary world. Using 
deconstructive strategies, he has revolutionized the movement of  post-colonialism. Under it, he has reinterpreted and replaced 
certain concepts that were the foundation of  colonial and neo-colonial discourses. 
 Bhabha has written many essays, most of  them are published in his famous work The Location of  Culture (1994). 
Besides, his other work, Nation and Narration (2000) contains essays from other post-colonial thinkers with an essay by Bhabha 
himself. Bhabha talks of  culture, its formation and the validity of  identity in relation to experiences from numerous perspectives. 
His main focus is on the identity formation at both individual and social levels, especially in the colonial confrontation. As he 
challenges the set standards that were established and continued by colonial masters, he differed from previous post-colonial 
writers. He does not agree with the acceptance of  fixed identities of  the colonizer and the colonized. In this context, Bhabha 
opposes Saidian unilateral attitude when he found only subject community is not affected by colonial masters. Besides, Bhabha 
investigates the reasons for the notion of  the colonizer's identity that is taken as a yardstick for the recognition and validity of 
the subject community. Bhabha exposes many processes and experiences in the colonizer's world that indicates to the reduction 
of  power in the colonial practices. 
 Bhabha adapts the term 'liminality' (means threshold) in the post-colonial context. This term has been used by Victor 
Turnor, British cultural anthropologist, in the context of  diasporic literature. Bhabha uses it for the transformative process of 
identity in the colonizer-colonized relationship. He says identity is always on move through different positions. It gets challenged 
with the passage of  time in different cultural environments. The 'liminality', in the post-colonial context, is a space, where there is 
negotiation of  racial, cultural and identity differences between the colonizer and the colonized. Hence, there is no such 
essentialist trait in class, caste or race of  any individual. By this, Bhabha provides a suitable ground to oppose the unjust colonial 
definition of  identity of  different peoples. The colonizers want to affirm the colonized’s identity as static - brutal, lustful, savage 
and uncivilized - and desires to consolidate this notion to justify their indispensable role in the subject community. Rejecting 
this, Bhabha says that identity is always in flux. There is both the effect of  natural tendency of  human beings and effects of 
confrontation with different cultural set-ups in the identity formation. In an introduction to his book The Location of  Culture 
(1994), Bhabha gives an indication of  moving beyond the conventional thinking. The word 'beyond' is used as a metaphor for 
the continual formation of  identity. He writes, 

The move away from singularities of  'class' or 'gender' as primary conceptual and organizational categories, has resulted 
in an awareness of  the subject positions - of  race, gender, generation, institutional location, geopolitical locale, sexual orientation 
- that inhabit any claim to identity in the modern world. What is theoretically innovative, and politically crucial, is the need to 
think beyond narratives of  originary and initial subjectivities. . . (Bhabha  1994). 
 Bhabha denies the fixed binaries that were main tools of  colonialism. He used the word 'third space' where there is no 
existence of  the colonizer and the colonized, but newly found identity called hybridized identity. This is an innovative 
construction of  mindset where imaginary sphere is set for the colonized society to refresh their suppressed psyche. By this, new 
facet of  reality, strictly fixed meaning and representation of  identity, culture and race gets blurred. Bhabha comments in this 
context, "It is that third space though unrepresentable in itself, which constitute the discursive conditions of  enunciation that 
ensures that the meaning and symbols of  culture have no primordial unity or fixity; that even the same signs can be appropriated, 
translated, rehistoricized and read anew" (Bhabha 1994 37).    
       Moreover, Bhabha has used some terms with literary and theoretical inclination to project his counter-discourse against the 
colonial discourse of  power structures.   
 



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 Ambivalence 
The word is used by Bhabha for representing colonial trauma whether of the colonizer or the colonized. The term 'ambivalence' 
as noun means uncertainty of desire and its opposite i.e. the positive and negative feelings within an individual towards same 
thing or person. It has got its development in psychoanalysis to describe between wanting a thing and wanting its opposite. 
Bhabha says that on the one hand the colonizeds are in dilemma whether to reject or accept the colonial offerings. They are 
never surely against the advancements and changes that are imposed by the colonial master. This inconsistent will of the 
colonized leads them to ambivalence. The colonizers on the other hand are also indecisive whether to refine the identity of the 
colonizeds by restructuring their religion, culture, and other institutions or to keep them unchanged. They are confused that the 
changes in the identity of the colonizeds can lead them (the colonized) to approximate the colonizers. This can efface the 
authority of colonial masters. They desire both the resemblance of the colonizeds with them, but fears of the extinction of their 
own dominance in the process. Hence, this dual approach towards the subject community left the colonizers too in an 
ambivalent state. According to Bhabha, this conflictual state of the colonial discourse grows as a source of its own destruction. 
This deconstructive argument proves the so-called centre itself as an object of study that is doubtful, indefinite and unbalanced.   
 

 Mimicry 
The word 'mimicry' means an act of  copying and imitating closely. Bhabha uses the term to show the ambivalent nature of  the 
colonizer-colonized relationship. He says that the colonizers intend for the natives to look to their masters as a role model. That 
means, they should start imitating their masters to acquire the foreign culture. But the native's imitation is never complete and 
remains in the halfway. Because, it is hardly possible for the natives to come out of  their own cultural set-up completely and 
practise the colonizer's culture accurately like them. This act of  half  mimicry is against the intention of the colonizers. Hence, it 
disrupts the colonial discourse. Experiences like these prove as a sort of  mockery on the claims of  the colonizer's supremacy. 
This act of  natives against the will of  the colonizers disturbs heavily the colonial project of  consolidating their power. Bhabha 
comments about it as, What they all share is discursive process by which   the excess or slippage produced by the ambivalence of  
mimicry (almost the same but not the quite) does not merely 'rupture' discourse, but becomes transformed into an uncertainty 
which fixes the colonial subject  as a 'partial' presence, By 'partial', I mean both 'incomplete' and 'virtual' (Bhabha 1994 86).   
 This way of  native’s mimicry is, in one or the other way, a disobedience to the colonial authority. They tried to 
transform the natives but at the same time get into the phobia of  the colonized's emerging as the rivals in colonial discourse. 
 

 Hybridity 
In Latin the term hybrida means something of  mixed origin or composition. Bhabha has suitably applied it to the post-colonial 
debate. Rejecting the fixity of  the colonizer's set identity; he projects his counterpoint in support of  the colonized societies. He 
says whether it is identity or culture or ethnicity or race, somehow, all are contaminated by other ones. The idea of  purity and 
distinctness, in the above mentioned concepts, is far from possibility. This notion of  'hybridity' that is explained and exposed by 
Bhabha, reverses the political and cultural strategy of  the colonialism. This strict and fixed concept of  identity constructed by 
Orientalists, gets deconstructed by the contemporary version of  post-colonialism. 
 Under this view, a person who lives in different cultures and gets assimilated in them becomes a hybridized identity. In 
this case, one remains neither the colonizer nor the colonized but a hybrid free from any peculiarity. With these shifting patterns 
of  identity, Bhabha objects to the Orientalist's essentialising the colonized's identity. The stage of  identity formation, where 
meaning is undecided, denies the homogeneity of  the previous identity binaries. Bhabha writes in this context, 
The margin of  hybridity, where cultural differences 'contingently' and conflictually touch, becomes the moment of  panic which 
reveals the borderline experiences. It resists the binary opposition of  racial and cultural groups, sipahis and sahibs, as 
homogenous polarized political consciousness (Bhabha 1994 207). 
With these discoveries in the cultural studies, the concept of  identity is said as multi-processed where all have tendency to grow 
and develop under the influences of  different cultures.     
   
3. Conclusion  
To conclude the paper, it can be said that post-colonialism has evolved over decades through the discourses by many writers. 
These writers have explored the impact of politics, culture, nationalism and identity of both the colonizers and the colonizeds. 
Post-colonial theory broadened its scope by taking into consideration the significant concepts of literary theory regarding 
different social issues.  This has vehemently contributed for the development of human values in the suppressed society of Africa 
and Asia in particular and at global level in general. In the beginning, critics like Cesaire, Fanon took some hard steps to reject 
the colonizer's governance and asserted their status. Later, others like Edward Said unveiled the biased and exploitative schemes 
of the West.  Homi K. Bhabha gave another version of the colonizer-colonized relationship that destructuralized the fixed 
concepts of the colonial process. This provided a strong impetus to the subject communities for their development in the 
contemporary times. In the modern times, new researches are carried out to expose the neo-imperialist processes that are 
exercised under the garb of diplomacy, development and rehabilitation of the colonized societies.  But the positive changes 



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beyond the biased and ideological discourses are always to be embraced and encouraged for the further developments of human 
civilizations. 
 
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