Western Power Relations Against the East in the Code Geass Anime Series

<i>Neil Lazarus</i> The Postcolonial Unconscious<i>The Postcolonial Unconscious</i>. Neil Lazarus. New York: Cambridge University Press, 2011. Pp. vii+299.

Postcolonial theory is used to examine the novel Back to the Village by Tri Budhi Sastrio. The novel Back to the Village is the story of an innocent village girl named Putu Larasati, a teenager who was snatched away by her youth, then stranded in the Dutch Company barracks and fell into the arms of a Company soldier named Captain Robert van Eyk. This village girl was lucky because the soldier, although at first was a soldier who was a jerk and a hooker, turned out to love her with all her heart and sincerity. The sincerity and loyalty of the soldier who had become her husband was well recorded in the mind of this innocent country girl. Everything becomes beautiful, calm, serene, and peaceful. The method used in this research is descriptive qualitative method using postcolonial theory. The data of this research are excerpts from the description of postcolonial theory in the novel "Back to the Village" by Tri Budhi Sastrio. The data source of this research is the novel "Back to the Village" by Tri Budhi Sastrio published by C.V Jejak Publisher publisher on Jln. Bojonggenteng Number 18, Kec. Bojonggenteng Kab. Sukabumi, West Java First printing December 2018, 188 pages, 14 x 20 cm. Data collection techniques used reading techniques and note-taking techniques. The data that has been obtained is then written on the data card. After the data that are in accordance with the research focus are collected, the data is then analyzed using the postcolonial theory of Edward Said's thinking: politics, culture, resistance. Analysis of postcolonial theory in the novel "Back to the Village" by Tri Budhi Sastrio is based on Edward Said's thoughts: politics, culture, resistance that the contents of the novel from a political point of view of the Dutch government colonizing Indonesia by utilizing Dutch stooges such as village heads and indigenous women including Putu Larasati figure became a shield for Dutch colonial politics. In the cultural field, indigenous people still maintain etiquette and manners in attitude and speech. This can be seen in the character Putu Larasati. In the field of Resistance, indigenous peoples continued to fight and defend their rights which had been colonized by the Dutch colonials. This is reflected in the character Putu Larasati who fights for her rights as a woman and maintains the dignity of her family.

Edward Said's critics have levelled their attacks primarily against three problems in his book Orientalism: the problem of representation, his blindness to questions of gender (Lewis; McClintock; Spivak), and his uncritical use of the concept of cultural hybridity (Bhabha). Should the Orient not at all be touched textually? Said perceives any representation of the Orient as a deformation in the way that Roland Barthes has defined all operations of language. Although Said derives his concept of Orientalism exclusively from an analysis of non-Oriental authors and artists, his definition of the term would not exclude Oriental artists, even those living in the Orient; for how can anything ever be represented the way it actually is? Yet, although Said owes his focus on the relationship between knowledge and power to Foucault, he distinguishes himself from the French philosopher through his appeal for a truthful representation of the Orient, while to Foucault any representation is coloured by power and can therefore never be true. This seems to be one of the main inconsistencies in Said's argument. On the one hand, he perceives any representation of the Orient as an Orientalist misrepresentation, while on the other hand his book persistently calls for a truthful representation of the Orient. Said's concept of Orientalism has received a great deal of criticism, yet his view has had substantial impact on postcolonial theory because of its solid foundation as a Western discourse reflecting Foucault's collusion of power and knowledge. Orientalism describes the ways in which the West perceives the non-West, the Arab world in Said's writings, and the so-called Third World in postcolonial theory, Asia, Africa, and Latin America. To call a Western representation of Latin America Orientalist would be far-fetched – tropicalism would be a better term. But Said's mechanisms of the West's self-empowerment through its stereotypical vision of the non-West apply to the Third World in general as they do to Islamic countries in particular. Although the present study draws on postcolonial theory, its focus is primarily on Said's Orientalism as a theory that is applicable to the Muslim world and its representations in Western culture. The focus of this essay contains a duality, asking, on the one hand, to what extent the work of the Syrian-

&lt;p&gt;&lt;em&gt;Tafsir Al-Qur’an Tematik&lt;/em&gt;&lt;em&gt; is a product of mufassir creative dialectic with the text of the Qur'an which contains interrelated elements among various interests as produced by involving the Government. This engagement raises the question of the supposedly dialectical interpretation, while raising questions about the product of tafsir, especially regarding the interpretation of gender equality which indicates a power-knowledge relations built for a particular interest. This study aims to explain how power-knowledge relations operate in the book, especially in constructing gender equality. With that purpose, the theory of gender equality and the theory of power-knowledge relations is used to achieve the intended purpose. &lt;/em&gt;&lt;/p&gt;&lt;p&gt;&lt;em&gt;The this study finds that power-knowledge relations flow in the Tafsir Al-Qur’an Tematik. Power relations operate in a dialectical and productive manner through initiation, election, accommodation, contestation, controversy, negotiation and compromise of the exegeteers in compiling the tafsir. The mufassir not only try to explain the book of the Qur'an alone, but also attempt to construct the life of the people to be in line with the Government agenda. The mufassir does attempt to construct an equal relationship between men and women, but the construction is not wholly objective and neutral as it still leaves a more discriminatory effect prioritizing men in the public domain and women in the domestic sphere. These power-knowledge relations operate systematically by controlling power relations with truth so as to give rise to more equitable constructions directed to regulate the lives of people on behalf of increased productivity. By its mechanism, power-knowledge normalizes the lives of people with a construction of gender equality that is essentially loaded with power politics.&lt;/em&gt;&lt;/p&gt;&lt;p&gt; &lt;/p&gt;&lt;em&gt;Keywords: tafsir, gender equality, and power relations.&lt;/em&gt;&lt;p&gt;&lt;em&gt;Tafsir Al-Qur’an Tematik&lt;/em&gt;&lt;em&gt; is a product of mufassir creative dialectic with the text of the Qur'an which contains interrelated elements among various interests as produced by involving the Government. This engagement raises the question of the supposedly dialectical interpretation, while raising questions about the product of tafsir, especially regarding the interpretation of gender equality which indicates a power-knowledge relations built for a particular interest. This study aims to explain how power-knowledge relations operate in the book, especially in constructing gender equality. With that purpose, the theory of gender equality and the theory of power-knowledge relations is used to achieve the intended purpose. &lt;/em&gt;&lt;/p&gt;&lt;p&gt;&lt;em&gt;The this study finds that power-knowledge relations flow in the Tafsir Al-Qur’an Tematik. Power relations operate in a dialectical and productive manner through initiation, election, accommodation, contestation, controversy, negotiation and compromise of the exegeteers in compiling the tafsir. The mufassir not only try to explain the book of the Qur'an alone, but also attempt to construct the life of the people to be in line with the Government agenda. The mufassir does attempt to construct an equal relationship between men and women, but the construction is not wholly objective and neutral as it still leaves a more discriminatory effect prioritizing men in the public domain and women in the domestic sphere. These power-knowledge relations operate systematically by controlling power relations with truth so as to give rise to more equitable constructions directed to regulate the lives of people on behalf of increased productivity. By its mechanism, power-knowledge normalizes the lives of people with a construction of gender equality that is essentially loaded with power politics.&lt;/em&gt;&lt;/p&gt;&lt;p&gt; &lt;/p&gt;

The Whole Field of Postcolonial Literature John Marx (bio) Keywords postcolonial literature, postcolonial studies, Marxist criticism, globalization and literature, Edward Said, Fredric Jameson The Postcolonial Unconscious. Neil Lazarus. Cambridge: Cambridge University Press, 2011. Neil Lazarus describes a field of postcolonial literature that is both too big and too small. Too big, in that this "vast and hitherto unevenly and indifferently theorized corpus" contains too many works published in too many places and circulating in too many ways to be neatly summed up (35). The field is too small, however, in that few postcolonial works actually garner anything like meaningful scholarly attention. Saying he is "tempted to overstate the case," Lazarus declares "that there is in a strict sense only one author in the postcolonial literary canon. That author is Salman Rushdie, whose novels—especially Midnight's Children, Shame, and The Satanic Verses—are endlessly, not to say catechistically, cited in the critical literature" (22). The point remains even if one is inclined to supplement this canon with another likely suspect or two—J.M. Coetzee, say, or Arundhati Roy. Many literary fields combine sublime abundance with restrictive canonicity, which means the situation Lazarus describes is hardly unique. As it might for any other field, furthermore, Lazarus believes that in postcolonial studies shuttling between too big and too small has produced intellectual stasis. The field's band of privileged authors and works has become so stock as to breed boredom, if not outright contempt. At the same time, the idea that a much larger range of works might be included in the postcolonial canon can only appear as a threat to supporters of the curriculum's current composition. Given that postcolonial literary studies has historically embraced its reputation as a [End Page 389] scholarly insurgency, it is noteworthy to find Lazarus arguing that the field has transformed into yet another subdiscipline interested more than anything else in policing its own boundaries. The goal of The Postcolonial Unconscious is to figure out how and why this has happened and what to do about it. After his Introduction frames the project with a telling history of the field, Lazarus's two most substantial chapters tackle the prospects for revising scholarship's relationship to postcolonial literature. The remaining three chapters of The Postcolonial Unconscious consider how the field might revisit three major theorists: Edward Said, Frantz Fanon, and Fredric Jameson. When he distinguishes between postcolonial literature in all of its incipient variety and postcolonial studies in its increasingly narrow institutional form, Lazarus makes clear that he is not against institutionalization per se. To the contrary, what he would like is to build a postcolonial studies that is adequate to its literary objects. Adequacy is a key term in The Postcolonial Unconscious, and captures the ideal of a "vast, scattered, heterogeneous, but still, in principle, systematisable archive of literary works" (115). Adequacy will only be achieved, Lazarus supposes, by opposing "the ideological and epistemological assumptions that have tended to frame postcolonial studies" while avoiding the pitfall of replacing one programmatic set of assumptions with another (36). It also means specifying what a postcolonial studies informed not only by literary criticism but also by philosophy, art history, sociology, anthropology, and various area studies has to learn from such a diverse, but "systematisable" body of literary works. "There is a clear discrepancy or disjunction," Lazarus explains, "between what a very large amount of this literature has tended to show and what most postcolonialist critics have tended to register as significant. My proposal is that where the two forms of discourse (that is, '"postcolonial" literature' and 'postcolonial criticism') diverge, we would do well to think hard about the understandings in play in the former before moving to ratify those prevailing in the latter" (115). The task at hand, he argues, is figuring out the best method for discovering what literature can show scholars across the interdisciplinary range of postcolonial studies. Developing a cultural materialist perspective, Lazarus tests the limits of what postcolonial studies has been able to think about its foundational theoretical texts as well as its literary ones. The notion that postcolonial studies should have conceptual limits to test is not necessarily intuitive. Even though postcolonial in...

This qualitative research uses descriptive methods which aims to reveal the embodiment of pragmatic values, the content, and the function contained in Makassar folklore. This research uses the concept of Jauss's horizon reception theory with a pragmatic approach that is oriented towards the text, reader, and context in (1) revealing the pragmatic values, content, and function of values that radiate in Makassar folklore texts, which (2) are interpreted based on knowledge, experience, and expectations, as well as (3) fiction and reality, namely the capabilities of narrow and wide horizons. The ten data sources of Makassar folk tales used in this research are Kappala Tallumbatu, Makdik Daeng Rimakka, Datu Museng dan Maipa Deapati, I Manakkuk, Toakkala, Pung Tedong Bersama Tiga Orang Putra Raja, Sebab Ikan Hiu Tidak Dimakan, cerita I Kukang, Kisah Orang yang Tujuh Anaknya, I Tinuluk. Collecting research data uses reading techniques, note-taking techniques and literature study. Data analysis techniques include data collection, display/data identification, axial/data classification, analysis, and drawing conclusions. The results of the research show (1) the manifestation of pragmatic values related to the value of religious, the value of moral and ethical education, social and cultural education, moral/character education, and the value of intelligence and logic education. (2) The content of pragmatic values in the form of the content of pragmatic values towards God Almighty, the content of pragmatic values towards oneself, the content of pragmatic values towards fellow humans/family, the content of pragmatic values towards society. (3) the function of pragmatic values in Makassar folklore, in the form of religious practice functions, cultural practice functions, educational practice functions, and social practice functions. Based on the results of the data analysis study shows that the values of people's lives in the past regarding the form of values, content, and function of pragmatic values can be used as a reflection of life, especially moral messages that are relevant to current social conditions. Keywords: Reception, Pragmatics, Makassar Folklore.

The late 18th century to early 19th century British conquest into the Indian province of Bengal provides a fascinating study of the influence of translation and printing on the colonial relationship. Translation, as a form of representation, is yet another lens through which we can analyze Edward Said‟s concept of Orientalism (colonizer/colonized relationships) and witness the complexities and consequences that can result when individuals reinforce and/or subvert these „relations of power.‟

Aitys is a traditional Kazakh genre of improvisational oral poetry, often performed as a poetic contest or duel between two akyns (folk poets) accompanied by the dombra. This article examines the historical development and transformation of aitys through a postcolonial lens. Originally, aitys served as a vital medium for expressing collective values, identity, and social opinion in Kazakh society. Under Russian imperial and later Soviet rule, the genre was appropriated and repurposed as a tool of colonial and ideological propaganda, triggering contradictory processes of cultural preservation and change. Drawing on postcolonial theory—particularly Edward Said’s concept of Orientalism and Frantz Fanon’s ideas on cultural reappropriation—the study analyzes how aitys functioned both as an instrument of colonial influence and as a platform for counter-discourse and cultural resilience. A diachronic comparison across different periods demonstrates that, despite significant external interference, aitys maintained its core significance and adaptability. In the post-Soviet era, aitys has experienced a revival as part of decolonization and cultural renewal in Kazakhstan, even expanding onto digital platforms. This research contributes a novel perspective by treating aitys not as a static folklore relic but as a dynamic cultural phenomenon. The findings highlight how aitys continues to shape Kazakh cultural identity and serve as a form of cultural resistance in the contemporary era.

Orientalism

Postcolonial studies analyze the power relationship between the colonizer and the colonized people and tries to show the dominance of the colonizer over the colonized people not only in political, but also in social, cultural, and psychological aspects of life. The aim of this paper is to show how Brave New World (1975), a dystopia by Aldous Huxley, is strongly in line with postcolonial approach, and how it reveals some traces of Britain postcolonial attitude toward the colonized people. One of the key concepts which Edward Said (1979) introduces to literary criticism is ‘othering’. This concept can be traced well in the novel about the character called John and also his mother Linda. The governors of England consider John and Linda as inferior, savage, and dangerous persons who is an alien and an “other” for their society. Exile is another postcolonial term which is well applicable to this novel. According to this postcolonial definition both John and his mother are in exile because both of them are separated from their true culture. Other postcolonial conceptions such as subaltern, and cultural diversity shed light upon the unexplained, but seemingly simple plot and structure of Brave New World. Finally, the conclusion focuses on the fact that in Brave New World both John and Linda are others who are sacrificed because of the imperial oppression of the World State.

This study aims to analyze the process of discovering the self in The Last White Man by Mohsin Hamid from the standpoint of Orientalism. To achieve the research objectives, it has utilized the theory of Orientalism developed by Edward Said. The goals of the study are to identify the reasons for Anders’ self-discovery process as a protagonist from an Orientalist lens; and second, to explain the conflict of the binary opposition of Orientalism that leads to the segregation of races and its impact on the lives of individuals as portrayed in the novel. Drawing on the methodology of qualitative textual analysis, this paper considers the novel’s characters in light of Orientalism. Therefore, the findings are the following. Firstly, the novel describes the process of Anders’ becoming, his new views on race and identity, which is relevant to Said’s concept of the ‘Other’ in Orientalism. The narrator’s process of discovering oneself mirrors the assimilation and the subsequent critical thinking of the Western paradigm, which is a fundamental concept of Orientalism. Secondly, the novel shows how main oppositional pair of Orientalism affects the segregation of races as well as the lives of people. The characters of the novel change physically and probe into the society’s norms and races, in accordance with Said’s idea of such changes being social constructs. As a result, the concept of power and the norms of society get shifted and this show how the concept of Orientalism has penetrated deeply in the minds of people.

This research aims to determine the form of violence experienced by the blue-eyed female character in the novel Nyutrayu by Joko Gesang Santoso. Researchers use feminist literary criticism theory. The data source for this research was obtained from a quote from the novel Nyutrayu, which describes the violence experienced by the blue-eyed female character. The data collection process uses data collection techniques through literature study, reading techniques, and note-taking techniques. The literature study technique is carried out by collecting, reading and studying books on feminist literary criticism theory; the reading technique is carried out repeatedly in the novel Nyutrayu, and the note-taking technique is to record quotes that show data in the form of violence experienced by the blue-eyed female character. Next, data validity techniques are carried out using validity tests and reliability tests. The validity test is carried out by interpreting the data based on the problem formulation and in accordance with feminist literary criticism. Meanwhile, the reliability test was carried out by repeatedly reading the novel Nyutrayu by Joko Gesang Santoso and discussing it with colleagues. The data analysis technique is carried out in three stages. First is data reduction, namely data collected and grouped according to the problem formulation. The second is data presentation, namely grouping data into data cards. Third, conclusions and verification are drawn, namely the final conclusion of the data, which is temporary and can change if evidence is found to support the data collection stage. The results of the research show that 1) the physical violence experienced by the blue-eyed female character was in the form of being killed by a group of men, being hit with a broom handle, and being injured by village youths using a machete. 2) psychological violence experienced by the blue-eyed female character in the form of being stalked by villagers, being accused of being a witch, and being threatened with death. And 3) sexual violence experienced by the blue-eyed female character in the form of sexual harassment and rape.

&lt;p&gt;Postmodernism fundamentally supersedes the ideas of modern ages that base their perspective on rationality and objectivity into postmodern thought that aimed at improving awareness of the reality in human life. It is aimed at improving social or cultural conditions or circumstances and to build the forms of awareness about realities that occur in human life in all spheres of life. This conception ultimately awakens Edward Said to a social phenomenon associated with the Western (colonialist) and Eastern (orientalist). Through his writing entitled Orientalism, Edward Said links Western responses and worldviews (Orient) which are always based on the nature of preconceived and stereotyped. In this paper, the author will firstly reveal the thoughts of postmodernism and then associate them with the concept of Orientalism. At the end of this paper, the authors will conduct case studies on two texts that are considered to reflect the issues of orientalism.&lt;/p&gt;&lt;p&gt;&lt;em&gt; &lt;/em&gt;&lt;/p&gt;&lt;strong&gt;&lt;em&gt;Keywords:&lt;/em&gt;&lt;/strong&gt;&lt;em&gt; postmodernism, orientalism, Edward Said&lt;/em&gt;

The main content of Edward Said's concept of Orientalism, its development and history as a branch of science, and how the field of Orientalism studies is used as a tool of domination, colonialism, and imperialism in the postcolonial perspective. Edward Said himself is a Palestinian-American academic, literary critic, and political activist. The writing in the article is a literature review of Edward Said's work.

CONSTANCE T. FISCHER (Ed.) Qualitative Research Methods for Psychologists: Introduction through Empirical Studies Amsterdam: Elsevier, 2006, 512 pages (ISBN 0-12-088470-4, US$89.95 Hardcover) Reviewed by ANITA UNRUH This book is intended as an introductory textbook for psychology students and psychologists who have been trained in traditional psychological research methods with the goal of providing an orientation to qualitative research frameworks and how they are applied to the many research questions that might be considered by psychologists. The book begins with a useful introductory chapter by the editor that provides a historical overview of the emergence of psychology as a science concerned primarily with determining causal relationships. The editor then examines the origins of qualitative research and the contributions it can make as a post-modern epistemological perspective that is concerned with the meaning of psychological phenomena and the interrelationships of outcomes and circumstances of these phenomena. This discussion is followed by a review of practical matters pertaining to undertaking a qualitative thesis (or study). Some of this section includes standard advice for graduate students but a number of issues that are often particularly complex for qualitative researchers are considered by the editor (how much personal interest in the topic should be acknowledged by the researcher, the process of qualitative data collection and analysis, writing and publishing qualitative research, and, attending to ethical issues in qualitative research). This introduction is very helpful in setting qualitative methodologies within psychology both as a therapeutic profession, and as a scientific discipline, with a qualitative overview for the novice reader. There are 13 chapters in the body of the book and they are gathered into three parts. The five chapters in Clinical Practices make linkages between psychotherapy and the qualitative methods or analytical approaches of discourse analysis, grounded theory, and phenomenology. The five chapters in Affective and Cognitive Processes discuss feminist collaborative research, phenomenology, and dialogical approaches as applied to affective and cognitive issues. They include discussions about qualitative research concerned with sexual abuse, anger, joy, forgiveness, and thought processes. The three chapters in Life Situations examine intuitive inquiry, experiential method, and focus groups as qualitative methods to address, respectively, embodiment of contemporary female mystics, being a stranger in a foreign land, and HIV/AIDS interventions in Botswana. The authors of these chapters are respected qualitative researchers in psychology. Most come from the United States but several are from Canada or the United Kingdom. All of the chapters are written in the first person, in a narrative style. They tell a story about an author's approach to a particular psychological issue using qualitative method or analysis. The focus is primarily on method, processes, and analytical strategies though usually there is also some discussion about research findings particularly in chapters that are more focused on data analysis. The book ends with a Question and Responses chapter by the editor that covers many of the questions novice qualitative researchers often have about qualitative research. The last section is a detailed Glossary of terms that are significant in understanding qualitative research. Both of these sections clarify many of the questions that are often raised by graduate students and beginning qualitative researchers particularly if their background is in quantitative research methods. …