seen from United States
seen from United States
seen from Australia
seen from Malaysia
seen from China
seen from Hong Kong SAR China
seen from Russia
seen from United States
seen from Malaysia
seen from United States
seen from China
seen from Switzerland
seen from Japan
seen from Italy
seen from United States
seen from United States
seen from China
seen from Uzbekistan
seen from Israel
seen from Singapore
The chapatti story
āThe displacement of Marxist categories in the discussion of hybridity also alibis and parallels the displacement and replacement of third worldist solidarity work and internationalist politics with a cosmopolitan āpost-colonial eliteā politics. This joins up with a stay-at-home-lecturing-from-afar approach by the white left, incapable of engaging a struggle against capital at home,ā¦
Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch ā¢ No registration required ā¢ HD streaming
strange feeling as someone who is a member of the diaspora of a well-knownish socialist country living in the west is that the right-wingers/imperialists will talk about the war crimes they committed in your country like it's some sort of democratic liberation instead of the colonialism it really was and the leftists will use it as an example of a socialist paradise while ignoring the lived reality of skewed/falsified data and government corruption present. this is not to say i am bashing socialism as a system but it's fun how (usually white) western leftists focus on their own western-centric perception instead of meaningfully engaging with lived sociopolitical realities of those outside/on the periphery of the imperial centre. and it's very strange as someone who has one foot in each world to see my personal lived experience and narrative of my country distorted by western narratives which leads to fragmented ambiguity of truths and experiences that i think is a fundamental aspect of being a member of a diaspora in the west
The Voices Beneath History
Not every silence means absence.
Some stories were buried under empires, textbooks, and polished narratives.
Subaltern Studies listens to the forgotten voices ā workers, peasants, colonized lives, people history often walked past.
Maybe history was never complete. Maybe we were only hearing one side of it.
Read more here: https://worldliterature24.blogspot.com/2026/05/subaltern-studies.html
France as a Dreamāļø
At the beginning of the film, France represents freedom, opportunities, and luxury to Diouana. She imagines France as an escape where she can find her identity and experience a better life. Her excitement reflects how colonial powers often portrayed Europe as the center of civilization and success. The scenes of travel and arrival almost feels like a dream, showing how hopeful Diouana is before she fully experiences its reality.
However, the reality of France quickly destroys this fantasy. Instead of independence, Diouana gets trapped inside a small apartment where her identity is all about domestic labor and obedience. Langford explains that the film critiques the idealized image of France by exposing the inequalities hidden beneath the fantasies. Through Diouanaās experience, the film critiques how colonialism shaped migration and the African diaspora by selling dreams of opportunity while maintaining systems of exploitation. Watching this film made me think about how people often imagine certain places as symbols of freedom or success, only to later realize the reality which completely shatters their hope.
rip stuart hall. you would have loved Paddington in Peru
Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
Free to watch ā¢ No registration required ā¢ HD streaming
The search for an authentic precolonial Filipino rests on the wrong premise. It turns history into a purity test. It asks anthropology and a
A few days ago, my friend and colleague Karminn Daytec YaƱgot shared a post about a problem that many of us in Indigenous studies, anthropology, archaeology, history, and heritage work keep running into. Some of our colleagues, she noted, remain preoccupied with the idea that decolonization means locating an authentic Indigenous self in a precolonial past, as if Indigenous peoples are unchanging, as if history happened everywhere else but somehow stopped at the edge of Indigenous worlds.
That habit runs deep in Philippine public discourse. It appears whenever people ask what is truly Filipino, purely native, or really precolonial. It appears in arguments about food, ritual, architecture, and language. It also appears in national histories that search for one interior cultural voice that can stand in for the whole archipelago, as if the many peoples of these islands once shared one worldview, one cultural core, one story.
That story offers coherence and a way around colonial injury by searching for a self supposedly untouched by it. But it gives us bad history, and anthropology helped make that history possible. For a long time, the discipline treated Indigenous peoples as if they belonged to another time, as survivals, remnants, or windows into an earlier stage of human life. The ānativeā became someone to document before disappearance, someone valued for distance from modernity. In that frame, change meant loss, and engagement with markets, states, schools, or Christianity signaled corruption. The more a community appeared untouched, the more useful it became to anthropologyās archive.
Postcolonial and Decolonial Theory Starter Pack
Postcolonial and decolonial theory are not, in an official capacity, interchangeable. Postcolonial theory analyses the cultural and intellectual aftermath of colonialism. Decolonial theory assumes that colonialism never ended given that its structures continue organising modern life. However, there is significant overlap between the two types of theory, and their theorists have significantly influenced one another over the decades. Here are 10 works which are a quick introduction to this area of political thought and world philosophy.
Frantz Fanon ā Black Skin, White Masks
Frantz Fanon ā The Wretched of the Earth
Edward Said ā Orientalism
Gayatri Chakravorty Spivak ā "Can the Subaltern Speak?"
Walter Mignolo ā The Darker Side of Western Modernity
Anibal Quijano ā āColoniality of Power, Eurocentrism, and Latin Americaā
Enrique Dussel ā Philosophy of Liberation
AimĆ© CĆ©saire ā "Discourse on Colonialism"
Homi K. Bhabha ā The Location of Culture
Eduardo Galeano ā Open Veins of Latin America
Im so internet brained why did I literally think āomg Edward Said mentionedā when I was reading my pre-seminar handout (checks clock) literally five seconds ago. I think Iām beyond saving, take me out to pasture
But also omg Edward Said mentioned!! Actually a lot of very interesting people are being mentioned (note to self: research NgÅ«gÄ« wa Thiongāo and his play Ngaahika Ndeenda later.)
Actually, you! Reading this post! Your homework is also to research Thiongāoās life and writing, both fiction and academic, if youāre not already familiar with it. He was a Kenyan author and philosopher, and strong advocate for indigenous peoples to embrace and speak their native languages, and to leave behind the language of colonisation to achieve cultural liberation. Thatās the minimal bare-bones basics, go find out more for yourself.
