In a paper consisting of 6 pages place and displacement relating to indigenous culture reification and hybridization are discussed as they are reflected in postcolonial literature. Nine sources are cited in the bibliography.
Name of Research Paper File: JL5_JLdisplace.rtf
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would be helpful to look briefly at how postcolonialism is defined with regard to both the colonising group and the indigenous cultures of the colonised region. For example, Ashcroft et
al (2002) state that postcolonial can be taken as applying to the entire imperial process, from the first beginnings of colonisation up to the present day.
From this perspective, it is evident that there are various stages through which
literature will progress, from the texts of the colonists themselves to those of the present post-colonial society. During the early period, for instance, literary texts are centred on the ideology
of the colonisers, and are not integrated in any way with the indigenous culture which is seen consistently as the other. Later works are produced by indigenous peoples working within
the parameters of the dominant culture, in the sense that they are either permanently or temporarily allotted the privileges of the dominant group through education or other forms of social
advancement. Consequently, such texts are only produced with the permission of the colonisers: it is not until later, when language has been restructured to reflect the ideology of the subordinate
group and not that of the colonisers, that the texts can be perceived as independent of the imperial system.
As Tawake (2000) points out, the sense of displacement which characterises postcolonial literature can be attributed not only to the physical displacement which is associated
with migration and forced relocation, but also the psychological displacement which occurs when native people perceive themselves in the way that outsiders perceive them. In Graces Parade (1975), for instance,