What does it mean to live in an era of ‘posts’? At a time when ‘post-truth’ is on everyone’s lips, this volume seeks to uncover the logic of post-constructions – postmodernism, post-secularism, postfeminism, post-colonialism, post-capitalism, post-structuralism, post-humanism, post-tradition, post-Christian, post-Keynesian and post-ideology – across a wide array of contexts. It shows that ‘post’ does not simply mean ‘after.’ Although post-prefixes sometimes denote a particular periodization, especially in the case of mid-twentieth-century post-concepts, they more often convey critical dissociation from their root concept. In some cases, they even indicate a continuation of the root concept in an altered form. By surveying the range of meanings that post-prefixes convey, as well as how these meanings have changed over time and across multiple and shifting contexts, this volume sheds new light on how post-constructions work and on what purposes they serve. Moreover, by tracing them across the humanities and social sciences, the volume uncovers sometimes unexpected parallels and transfers between fields usually studied in isolation from each other.
-critical formations. Ewa Ziarek interrogates the recent history of feminist aesthetics and in a
post-culturalist reading which draws upon advances within post-colonialism and feminism, including the theories of female masquerade and colonial mimicry of Joan
Riviere, Frantz Fanon and Homi Bhabha, she oﬀers a reformulation of Adorno’s social
history of mimesis in the context of a ‘gendered and racial politics of modernity’. In
a reading which resonates powerfully with Docherty’s chapter Andrew Bowie reminds
us that theory’s suspicion of identificatory modes of thinking and its
Where postcolonialism is neo-orientalist – the cases of Sarojini Naidu and Arundhati Roy
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Sarojini Naidu and Arundhati Roy
that historical contextualisation remains self-consolidating of the west unless
married to ‘critical reading’. For a useful overview of the diﬀerent interpretative
axes inscribed or ascribed by postcolonial criticism, see Stephen Slemon, ‘The
scramble for post-colonialism’, in Chris Tiﬃn and Alan Lawson (eds), De-scribing
Empire (London and New York: Routledge, 1994), pp. 15–32.
36 Homi Bhabha, The Location of Culture (London: Routledge, 1995), pp. 126
Colonial Caring covers over a century of colonial nursing by nurses from a wide range of countries including: Denmark, Britain, USA, Holland and Italy; with the colonised countries including South Africa, Australia, New Zealand, Ethiopia, Nigeria, India, Indonesia (Dutch East Indies) and the Danish West Indies. It presents unique perspectives from which to interrogate colonialism and post-colonialism including aspects of race, cultural difference and implications of warfare and politics upon nursing. Viewing nursing’s development under colonial and post-colonial rule reveals different faces of a profession that superficially may appear to be consistent and coherent, yet in reality is constantly reinventing itself. Considering such areas as transnational relationships, class, gender, race and politics, this book aims to present current work in progress within the field, to better understand the complex entanglements in nursing’s development as it was imagined and practised in local imperial, colonial and post-colonial contexts. Taking a chronologically-based structure, early chapters examine nursing in situations of conflict in the post-Crimean period from the Indian Rebellion to the Anglo-Boer War. Recruitment, professionalisation of nursing and of military nursing in particular, are therefore considered before moving deeper into the twentieth century reflecting upon later periods of colonialism in which religion and humanitarianism become more central. Drawing from a wide range of sources from official documents to diaries, memoirs and oral sources, and using a variety of methodologies including qualitative and quantitative approaches, the book represents ground-breaking work.
for the most part
conceptually redundant. 11
In 1987, Simon During was questioning whether ‘the concept
postmodernity’ (already without hyphen) stood in irresolvable tension with the
‘possibility of post-colonial identity’ (still with hyphen).
‘Post-colonialism’ could look to postmodernism for affiliation and support in
its aspiration to affirm the possibility of an Otherness ‘uncontaminated by
universalist or Eurocentric concepts and images’. Yet it would nonetheless find
itself confounded by
organised remained vital elements of the community.
The conjunction of colonial and post-colonial history and the
history of nursing enables us to better appreciate the multiplicities of colonialism and post-colonialism and the diversity within
Rima D. Apple
the nursing profession. By bringing together studies from around
the world from the mid-nineteenth to the mid-twentieth century,
Colonial Caring: A History of Colonial and Post-colonial Nursing
allows us to untangle the complications inherent in any historical study of nursing. The overlapping foci of these
Helpful as these conceptual distinctions may be, historical questions of the
sort raised above hardly figure in the existing literature. Indeed, examples like
Toynbee’s, from the immediate post-war period, are strikingly absent, not only from
specialized articles, but also from broadly conceived volumes like Past the Last Post:
Theorizing Post-Colonialism and Post-Modernism (1991) and The Post-Marked World:
Theory and Practice in the 21st Century (2013). 38 Judging by these studies, most authors examine post
Contextualising colonial and post-colonial nursing
This omission has already been addressed in the closely related field
of history of medicine through a number of publications over a long
period of time,2 and this book aims to help correct the balance for
The history of nursing presents a unique perspective from which
to interrogate colonialism and post-colonialism, which includes
aspects of race and cultural difference, as well as class and gender.
Simultaneously, viewing nursing’s development under colonial and
post-colonial rule can reveal the different faces of what, on the surface, may
. However, there is a
third counterpoint to consider. Civilisational analysis has generated quite different perspectives from post-colonial currents on civilisations, capitalism and
colonialism. Is there a juncture at which they meet?
In this section, I compare the forming fields of post-colonial sociology and contemporary civilisational analysis to single out incongruities and demarcate points
of potential dialogue. By any assessment, post-colonialism is a complex field. It
is too large to survey here. The focus instead is specifically on post
impact of the radical
transition from colonialism to post-colonialism was twofold: it changed
the way the (neo)colonial powers exercised influence over (ex-)colonies;
but equally importantly, it provided the South with a unifying concept
during the period of decolonisation.
The first dimension of the transition to post-colonialism
involved the continued ambitions of great powers and business interests