Process Of Decolonization Research Articles

N.R.C. C.A.A. and the Changing Concept of Identity in Indian Perspective

Migrations of tribe, people, race from one place to another for socio-economic-political reasons are as old as evolution of human race. According to archeologists, the first hominid species originated from Africa had been migrated to all over the globe. However in modern era, migrants from one country to another withoutproper documents and legal process are characterized as “Illegal immigrants.” In 1947 A.D. the Indian Sub-continent had been broken in-to two separate Nation State of India and Pakistan as part of decolonization process from almost two century old British colonial regime. Very huge quantities of people had to migrate from both these two lands. The Indian Constitution had made provisions to provide Indian citizenship to the migrants through legal process. To determine who genuine Indian citizens were, the N.R.C. was first prepared in 1951. It was decided that migrants from Pakistan will be given Indian citizenship till the first January, 1966. However during the 1970s, Liberation war had been fought between Pakistan army and Bengali speaking resident of East Pakistan supported by Indian Govt. In this period, large amount of migrants from East Pakistan had been entered in different Indian provinces for economic-political stability. According to the book “Bangladesh Ke swatantra Sangram Mein Bharat Ka Yugdaan” authored by salaam Azad, the migrant no was 9899 305. After establishment of Bangladesh in 1971, Mujib Treaty was signed between India and the new Country. Indian Govt agreed to provide citizenship to all Bangladeshi migrant residing in Assam till 24.3.1971. The Assam accord signed by the Indian Govt. and Assam’s ethnic associations cemented the agreement. However during the last three decades illegal migration from Bangladesh to Assam had been increased rapidly. Out of 33 districts of Assam, 9 have been over crowded with these Bangladeshi illegal immigrants. This changed demography of these districts and native ethnic –religious groups became minorities in their forefathers’ land. In 2012 a clash occurred between Bodo and Bangladeshi Muslims in the Bodoland territories in which more than 70 people had died. In this background, Assam Samhita Maha Sangh applied to Supreme Court for determining illegal migrants. In response, Indian Supreme Court ordered to update the N.R.C list in 2014.The process began in 2015. Out of 3.29 Corer applicants, 2.89 Cores have made to included themselves into the updated list. In 2016, the Indian govt. introduced Citizenship Ammendment Bill in house Of the People with the aim of providing Indian citizenship to Hindu, Sikh,Parsi, Christian, Jain and Buddhist illegal immigrants from Afganistan, Bangladesh and Pakistan. However this acts this facing criticism and protest from both opposition Indian political parties besides common masses. Several opposing party spoke person labeled this act and process as communal and anti-Muslim in nature. Besides, political parties, common people created mass protests against amendment of Indian citizenship through offline and online platform. In Sheen Bag, Delhi Muslim womenfolk actively protested. They set up community kitchen, political discourse arena, public library etc. This model was followed by other regional centers of protest through all over India. It is my aim in this essay to analyze changing concept of Indian people’s legal and political identity on the background of N.R.C, C.A.A. I will use both primary and secondary sources

An Overview of Health Policy in India

The nation-states across the world endeavor to maintain health of their citizens for better development. The last few decades witnessed decolonization process, making many countries independent. The political parties that came to power in these newly formed countries announced their commitment to social sectors goals especially in achieving “Education for all” and “Health for all”, which as yet appears to be a mirage. India made appreciable progress in industry, self-sufficiency in agriculture, and evolving policies on safety nets. However, it seems to have a long way to go in the health sector. This article attempts to analyze the major health policies in India. It also focuses on the status of health policies and the new challenges in the wake of the Sustainable Development Goals (SDGs), an international policy agenda.

Across the conceptual divide? Chinese migration policies seen through historical and comparative lenses

This article analyses Chinese migration policies through historical and comparative lenses in an attempt to cross conceptual divides in existing literature on migration policies. The first part of the article offers an empirically grounded overview of developments in Chinese migration policies in the two decades after the regime changes of 1949 and 1978. A second analytical section brings together literature on the Global North, Global South, and Asian and Chinese migrations and migration policies. The article posits the following three main points. First, literature on the Global South is valuable for theorising Chinese migration policies in that it highlights emigration and development rather than immigration as in Hollifield’s ‘migration state’. However, in prioritising economic objectives, it fails to consider Chinese migration policies in relation to identity formation and nation-building under the influence of wars and decolonisation processes – what Adamson and Tsourapas have called ‘nationalising’ policies. Second, the article notes the significance of ethnic return migration in Chinese policies, which is overlooked in literature on the Global South, but examined in literature on Asian migrations. Finally, the article posits that the nexus between internal and external migration in a Chinese context offers critical insights for theorising migration policies.

The Moral Wrong of Colonialism: A Non-Instrumentalist Approach

Whether colonialism involves an intrinsic moral wrong or not happens to be an important question in contemporary political and legal philosophy. If colonialism is understood as a system that necessitates some form of intrinsic moral wrong then the process of epistemic decolonization can freely repeat the patterns of political relations prevailing in colonial regimes. However, understanding colonialism from a non-instrumentalist approach guides us to take a different path in the process of decolonization. This approach mandates for discontinuation of the wrongful political relation that was prevalent in colonial world. This article stands for a non-instrumentalist approach towards colonialism and regards the system of colonialism as intrinsic wrong. To that end, it challenges the predominant discourses that portray the wrong of colonialism from an instrumentalist approach. Moreover, it introduces new arguments to support Lea Ypi’s non-instrumentalist approach to the wrong of colonialism.

Reflections on the Yoruba Past: Toyin Falola on Isaac Delano

Toyin Falola remains one of the most illuminating voices with remarkable efforts to reposition the continent of Africa on the appropriate place on the global map. He has provided sufficient evidence that he deserves the accolades he attracts from contemporaries and admirers. More than many of his contemporaries, Toyin Falola continues to demonstrate that knowledge production from Africa is sustainable if past events are interrogated accordingly. In very many ways, he displays quality content that gives him the sort of image he has built for Africans generally, and himself particularly in the world of intellectualism. The debate about the essentialism of African knowledge economy, especially the Yoruba culture, is centuries old, and frozen in its condition. It became prominently popular from the beginning of African’s contact with Europeans and Arabs, and this, ever since then, has attracted deepened engagement by African scholars whose primary intention was to defend their cultural legacy.
 Understanding that the proliferation of such desecrating rhetoric that Africans are a people without history by Eurocentric scholars like Trevor Roper and David Hume was a consummate attempt to undermine their existence, and then justify their expansionist agenda, makes African scholars of various disciplines to stand in defense of their history, hence decolonization process in pre- and post-independence era. Apparently, it was Edward Said who asserts that, “domination and inequities of power and wealth are perennial facts of human society. But in today’s global setting they are also interpretable as having something to do with imperialism, its history, its new forms.”1 It thus seems that the generations that witnessed such unmistakable assault on their cultural heritage were not ready to accept it in good faith, and this provoked 1 Edward Said. Culture and Imperialism. New York: Vintage Books, 1993, p.19. 270 Wale Oyedeji corresponding resistance from them. They however reacted intellectually. It was in the spirit of reacting defensively that the first, second and third generations of historians emerged. Their sudden increase in the production of intelligent materials sent such a strong signal to the West so much that the world was compelled to change their erroneous misconception about Africa and Africans. As such, scholars like Samuel Johnson, Isaac Delano, Kenneth Dike, Bala Usman, Obaro Ikime, Bolanle Awe and a host of others took up the challenge of setting the record straight.
 The trend continues in that fashion even in postcolonial environment. For one thing, it birthed the Ibadan School of History, an intellectual society that achieved beautiful and daunting results in their quest for African cultural redemption. Many contemporary scholars consider the efforts of these pioneer intellectuals purposely because their works provide sufficient background to understanding African cultures and values, its steady evolution and travails. As such, in this writing, I intend to consider the greatness of Yoruba culture, a people in West Africa, visa-a-vie their precolonial undertaking and their colonial experience. Leaning on the works of Isaac Delano, this work will look into the Yoruba past to reflect on the culture, philosophy, ideology, epistemology and ontology of the people, with a view to educating the general public on the inexhaustible items of their knowledge economy and productions. Falola has done exponentially well to relate to us the seemingly beautiful body of works produced by Isaac Delano in journals, newspapers, periodicals, personal records among many other things. All these are indications that ingenuity cannot be covered by the web of power because while power is transient, ingenuity that persists is not.

Looting the archive

Since African nation-states began to gain their independence in the mid-twentieth century, they have fought for the repatriation of cultural artifacts and human remains as an integral part of continental processes of decolonization. Using the concept of the “afterlife of genocide” as a method for understanding transformed but still ongoing processes of genocidal dispossession, this paper engages the relationship between the organizing colonial logics of the 1904-1908 German genocide of Ovaherero and Nama people in South West Africa and the continued presence of Ovaherero and Nama skulls in Euroamerican museum institutions.

Gilbert-Charles Picard (1913-1998) and the Religions de l’Afrique Antique

This article analyses, from a historiographic perspective, the most important aspects of Charles-Gilbert Picard’s work on the religious world of the populations inhabiting the Maghreb during the Punic and Roman periods, with special emphasis on his magnum opus on the subject, Les religions de l’Afrique Antique. In doing so, I have attempted to explain the evolution in thought of an author who was one of the most prominent scholars of the ancient religions in North Africa between the end of the Second World War and the process of decolonisation of the Maghreb.

معاصر مسلم ریاستی قوانین کی تشکیل میں مقاصد شریعت اور تلفیق کا کردار: ایک تجزیاتی مطالعہ

In Islamic polity, the Qur’ān and Sunnah work as primary sources of guidance for the state and government. It is perhaps due to this reason that in the early period of the Islamic state no need was felt for any kind of legislation or codification to run the affairs of the state. Later on, the prevalent schools of legal thought gradually became the source of law in different areas of the empire. In the eastern parts, Ḥanafī School was recognized as a source of law, while in the western parts Mālikī School held this position. In the sixteenth century, King Saleem I officially declared Ḥanafī fiqh as the state law of the Ottoman Empire. However, in the nineteenth century, when most of the parts of the Muslim world came under the control of colonial powers, Muslim legal thought many problems. These problems, it was believed, could not be addressed properly while remaining within the boundaries of a particular school of thought. When the process of decolonization started and several Muslim states gained independence, they relied heavily on Maqāṣid al-sharī‘ah and talfīq while introducing legislation in their domains. This paper attempts to analyze the impact of these two factors in the processes of legislation in contemporary Muslim states.

The Process of Decolonization of Mauritius and the Right to External Self-Determination of Colonial Peoples

The right to self-determination is a collective right and one of the most significant human rights. In accordance with the right to self-determination, peoples can choose their destiny in terms of political, economic, or cultural development without any external interference. However, the scope and content of the right to self-determination have remained controversial since the emergence of this right. In particular, the legal nature of the right to self-determination has been argued; while some posit that it is a legal norm, others hold that it is merely a political status in the international arena that came to light throughout the decolonization process during 1960s and still is nowadays. In spite of the codifications of the United Nations (UN), this matter is still discussed in the international arena. Relatedly, this dispute has more recently affected the process of decolonization of Mauritius. In this case, the Chagos Archipelago was separated from Mauritius by the British Government while Mauritius was in the process of gaining its independence based on the right to selfdetermination. This research would first like to focus on the scope and content of the right to external self-determination of colonial peoples according to the UN resolutions and scholars’ opinions as well as states’ practices. Second, this paper will examine the legality of the process of decolonization of Mauritius in light of the International Court of Justice’s (ICJ) advisory opinions and scholarly work.

POVIJESNI RAZVOJ PRAVA NA SAMOODREĐENJE IZMEĐU DVA RATA - LENJIN VS. WILSON

The end of the two great world wars and the disappearance of the current political regimes have resulted in the creation of new states in the international order. With the collapse of multinational states and awakening of national consciousness, the aspirations of peoples for their own national states started to appear. Requirements for self-determination resulted primarily from the decolonization process, but also as a reflection of political relations in the post-war Europe. At the end of the First World War, there were events and people contributing to the development of rights of the people to self-determination and helping the oppressed nations in achieving their aspirations to decide their own destiny within their own national states. On the one hand, there were the workers’ self-determination and revolution in Russia as essential elements in the development of the right to self-determination in the political principle and Lenin's attitudes on self-determination. On the other hand, there were fourteen points and US President Woodrow Wilson with his views on the right to self-determination.

How to perform Blackness: Creating possibilities through costume design

The creation of costumes for a Black body in performances that deal with Blackness always evokes the conflict in presenting complex facets of a socially stigmatized body, in face of a tool (costume) that usually works to categorize bodies onstage. In this article, I initially analyse how the Black body has been represented, for decades, on the stages of Brazilian theatre. I also try to understand how the theatre, in a structurally racist context, has become a place of resistance for the Brazilian Black Movement, as well as a political space to redefine what it means to be Black. Bringing in references from my own artistic research and practice as a costume designer in the performances Unrestricted Contact (Grupo Oito, 2017) and Black Memories on White Bones (Ricardo de Paula, 2019), I conduct this research that deals with the complexity of narrating Blackness through costumes that, together with the body, convey a process of deconstruction and decolonization within the performance.

Raffles Renounced: Towards a Merdeka History ed. by Alfian Sa'at, Faris Joraimi, and Sai Siew Min, and: Thomas Stamford Raffles: Schemer or Reformer? by Syed Hussein Alatas (review)

Reviewed by: Raffles Renounced: Towards a Merdeka History ed. by Alfian Sa'at, Faris Joraimi, and Sai Siew Min, and: Thomas Stamford Raffles: Schemer or Reformer? by Syed Hussein Alatas Nurhidayahti Mohammad Miharja Raffles Renounced: Towards a Merdeka History. Edited by Alfian Sa'at, Faris Joraimi and Sai Siew Min. Singapore: Ethos Books, 2021, 280 pp, ISBN: 9789811420382. Thomas Stamford Raffles: Schemer or Reformer? By Syed Hussein Alatas. Singapore: NUS Press, [1971] 2020, 127 pp, ISBN: 9789813251182. In 2019, Singapore celebrated its national Bicentennial, commemorating the 200th anniversary of its colonial founding by the British. The two publications reviewed here represent some of the more critical responses to the colonial-dominated Singapore historiography. Raffles Renounced was published as a post-Bicentennial reflection in 2021, whereas Thomas Stamford Raffles, which had earlier been published in 1971, was reprinted in 2020 to contribute to the discussion of the colonial 'founder' and 'founding' of Singapore in the context of the Bicentennial. Implicit in the compelling title of the first book, Raffles Renounced, is the idea that one can only move towards a Merdeka history by renouncing Raffles. The subsequent question would be what of Raffles and the colonial legacy are to be renounced, and how does Merdeka history do this? Merdeka history is defined as, 'one that not only untangles us from colonial narratives, but also as an approach to doing history that is emancipatory' (p. 15). This suggested mode of historical thinking thus 'legitimises the participation of the many in shaping how we understand our collective pasts and social memories' (ibid.). Raffles Renounced critically examines Singapore's commemoration of the Bicentennial. And in the bid to counter the colonial-centric Singapore historiography, Chapters 2 and 3 explore Merdeka narratives that were absent from the Bicentennial. Raffles Renounced highlights how Singapore's postcolonial history ought to begin with the 'merger with Malaysia in 1963, which was supposed to liberate us from the British empire—our proper colonisers' (p. 13), instead of its 1965 Separation from Malaysia. The political reason for overlooking this Merdeka period was because anti-colonial sentiments were at their peak during this time. Such sentiments were shared by the political leaders of Singapore who saw Singapore as 'part of the process of decolonisation in the Malay world where its people belonged, and their future lay' (p. 35). Such narratives were clearly not in tandem with the current historiography that extols colonialism. Efforts in decolonising Singapore history, nevertheless, are not new, where examining Raffles began as early as 1971 with Thomas Stamford Raffles. Yet, despite the recent Bicentennial efforts to extend the 'founding' of Singapore beyond 1819, Syed Farid Alatas—in his introduction to the republished edition of Thomas Stamford Raffles—notes that Raffles' status as a 'Great Man of history' remains unchanged (p. 4). As a piece of historical sociological research on colonial ideology, Syed Hussein Alatas specifically examined the political philosophy and conduct of Raffles. The elder Alatas also notes the close relationship between an individual's political philosophy and biography—that his analysis of Raffles' political philosophy 'is designed to clarify certain aspects of his biography' (p. 26). Chapter 1 details the general framework of Raffles' political philosophy, which [End Page 227] Alatas argues is primarily geared towards 'advancement of British imperial interests and his own career' (p. 32). To further substantiate the imperialist political ideology embraced by Raffles, Alatas looks at Raffles' involvement in two cases: the massacre of Palembang (Chapter 2) and the Banjarmasin Affair of Alexander Hare (Chapter 4). In Chapter 3, he restates how Raffles' 'likes and dislikes towards the different groups were motivated by the degree and nature each of them affected English interests' (p. 71). In the concluding chapter, Alatas attributes the enduring positive historical canonization of Raffles to British colonial biographers and historians. While Raffles Renounced emphasizes contemporary portrayals of Singapore history, both books share decolonising concerns. Raffles Renounced shows the multitude of ways to imagine a decolonial/Merdeka/Singapura history, for instance by drawing upon the different repositories starting with the Malay world's historiography and intelligentsia (pp. 7–8), especially in the 'contemporaneous Sinicised script of rags-to-riches' Bicentennial (p. 118). Multidisciplinary mediums such as the visual and...

School Teachers and Soft Decolonisation in Dutch–Indonesian Relations, 1945–1949

AbstractThe emergence of two states in Indonesia in the aftermath of the Second World War, namely the Republic of Indonesia and the Netherlands Indies Civil Administration, instigated a war that imposed citizenship, which schoolteachers had to choose carefully. By examining the quest for professional trajectories of Dutch and Indonesian schoolteachers during the 1945–1949 period, this paper argues that expanding citizenship fostered decolonisation through the teachers’ detachment from a shared dream of social mobility. The post–World War II reconstruction project, which is largely depicted as narratives of state building in many of the existing bibliographies, reflected a growing discontent in teachers’ expectations for economic reestablishment at the personal levels. The teachers’ detachment from a shared dream of social mobility reflected the dissolution of an imagined community where transnational cultural identities had met and melded in the early twentieth century. In contrast to the emerging historiography that emphasises atrocities and violence, this paper offers a perspective on the soft process of decolonisation.

Māori first foods: a Māori centred approach to understanding infant complementary feeding practices within Māori whānau

ABSTRACT This study sought to explore infant complementary feeding practices among Māori whānau and the extent to which they may be informed by traditional and culturally specific practices, knowledge, personal beliefs and values. This study also endeavoured to explore how these practices, values and beliefs may have changed across time and between generations. Māori-centred qualitative methods were used within a theoretical framework of Kaupapa Māori and socioecological theories. Semi-structured interviews were conducted and analysed using Braun & Clarke’s method of thematic analysis to uncover key themes and a new theory for understanding infant feeding among Māori whānau. The themes and theories identified through this project suggest that infant complementary feeding is believed to be a natural and instinctive process for Māori whānau, one that is undergoing a process of decolonisation across generations. These theories indicate that Te Ao Māori centred living, grounded in mātauranga Māori is integral to infant feeding values and practices within Māori whānau. It is also clear that many Māori parents desire more culturally relevant infant nutrition information and support. Our findings should inform future updates to infant complementary feeding guidelines within Aotearoa New Zealand, as well as developments in infant nutrition information and support.

The Grotian Tradition, Grotian Moment, and Decolonization: A twail Perspective

Abstract The times of Grotius were a period of transition from a feudal to a capitalist order in Europe, ushering in new thinking on subjects such as human nature, commerce, state, war, and colonialism. In articulating his views, Grotius was not seeking to shape the law of nations for all times but to recast it in order to respond to the problems encountered by Holland (or the United Provinces), and more generally European nations, in the ongoing transition. In the backdrop of a brief discussion of the ‘Grotian tradition’, this article distinguishes different uses of the term ‘Grotian Moment’ and contends that ideally the term should be reserved for capturing developments that profoundly impact both the ‘logic of territory’ and the ‘logic of capital’ with the law of nations playing a significant role. While decolonization saw the expansion of the sovereign state system and certainly was a setback to the global accumulation of capital, the law of nations did not pro-actively support that process. Furthermore, efforts by postcolonial nations to bring about the transformation of the colonial legal order did not succeed making less meaningful the characterization of the decolonization process as a ‘Grotian Moment’.

Ideologies of Insurgency: A Comparison between Post-Colonial and Turkish Socialist Movements

Abstract The independence movements that emerged during the decolonization process generally defined themselves as socialism. These movements, which built world-making approaches around emphasis on independence, anti-Westernism, and anti-imperialism, basically faced three problems: rapid development, the construction of the state apparatus, and the creation of a nation. These three problems facilitated the contact of these movements with nationalism. Another result of the process is that the military bureaucracy usually leads the “revolution” processes. These countries, which entered a rapid development process, albeit briefly, were followed carefully by the socialist left in Turkey. In the period between 1960–65, Turkish socialism attaches importance to post-colonial movements with all its colors. In the period between 1965 and 1971, the perspective on experiences in these countries began to differ. Three important reasons for this situation are as follows: The differentiation of Turkey’s social, political, and economic structure from countries in the de-colonization process, the translation of Marxist classics and the disappointment created by post-colonial movements. All three reasons are based on the fact that Turkey’s historical experience differs from countries that have just gained independence. In this context, the article compares Turkish socialism and post-colonial movements between 1960–1971 on an ideational basis. This is important to understanding the foundations of subversive activities in Turkey.

Navigating the violent process of decolonisation in global health research: a guideline

Navigating the violent process of decolonisation in global health research: a guideline

Arctic Drama to Sámi Theatre – Cultural Clashes Towards Decolonisation: In Shared Dialogic Spaces

Summary This article deals with the concept of Arctic Drama, which is about how there is a relationship between drama and cultural clashes in the perspective of shared cultures in the northern Scandinavian area, which is defined as arctic in the geographical sense. In this vast area the Sámi people historically and to the present day have been living from reindeer herding in a nomadic lifestyle, giving them a close relationship to nature. Norwegians and Swedes colonised this area historically, especially the coast for fishing.There have been strong cultural clashes since the Viking ages, but colonisation mainly started later by introducing Christianity by force in the 16th century. Since the Romantic age, these ethno-cultural clashes have been reflected in drama and theatre, and some plays by Henrik Ibsen and Knut Hamsun echo these tensions. An independent theatre of the Sámi people as well as of other indigenous people in Greenland and Canada, like the Inuits, would also develop some theatrical strategies based in a dramaturgy that could be described as a “spiral dramaturgy”. Cultural independence has contributed to a decolonisation process, contributing to even out the cultural clashes in theatre and drama, which could be defined as postcolonial towards decolonisation. This article focuses on the area of arctic Scandinavia.

‘Free men we stand under the flag of our land’: a transitivity analysis of African anthems as discourses of resistance against colonialism

ABSTRACT Recent studies on colonial discourse have demonstrated that the speeches of freedom activists in colonial Africa served as sites of resistance. One key text type that has, however, been neglected in the critical literature on the discourse of emancipation is the national anthem of colonised states. To fill this gap, the present study examines the discursive enactment of resistance in the anthems of former British colonies in Africa, focusing on the transitivity framework in systemic functional linguistics. Semantic and structural parallelisms across the anthems are identified as evidence of a collective memory, a cultural trauma reconfigured and reconstituted to reclaim a positive identity and project a desirable postcolonial future. They also foreground the motif of freedom and legitimise the African as the owner of the reclaimed territory. These procedures articulate an anti-imperialist and anti-establishment stance that provides hope, strength and encouragement to an oppressed group. This paper extends the scholarship on the discursive enactment of resistance by focusing attention on a context underexplored in the literature. It also illustrates the (re)construction of relevant ideologies in national anthems to stimulate desirable, progressive attitudes among citizenry in African states. The paper is furthermore significant to decolonial research and highlights the role of language in political decolonisation processes.

Feminist resistance building in the Brazilian agroecology movement: A gender decoloniality study

AbstractThe agroecology movement in Brazil has politically mobilized the importance of feminism in its slogan. Considering that domination over women persists in the postcolonial context of Latin America, we look at how women in the Brazilian agroecology movement craft resistance in modern‐colonial rural Brazil. Grounded on Maria Lugones' decolonial feminism resistance lenses, we conducted narrative analysis and qualitative field research between 2017 and 2018 with female activists in the movement. The results showed that the complex process of gender decolonization involves constructing resistance through active subjectivity and world‐traveling strategies that encompass hard and almost invisible work, materialized through artifacts, activities, and re‐signifying processes that are part of these women's lives. We contribute to the knowledge on feminist resistance organizing in Latin America and studies on rural women's realities that have often been neglected in Gender and Organization Studies.