The multicultural classroom is becoming more prominent in Sweden. Students from different cultures and ethnicities meet to learn in the same environment. In a changing society, the need to develop acceptance towards others is more important than ever.  Thus, in this essay, post-colonial and social influence theories have been applied to the analysis of Octavia E. Butler’s novel Kindred. This essay argues that by integrating post-colonial literature in the EFL- classroom, students can gain deeper intercultural knowledge and learn to understand the power of the social environment concerning its influential effects on people’s racial attitudes and prejudices.

Dans le contexte des indépendances des anciennes colonies françaises, la verve poétique d’auteurs « engagés » tels qu’Aimé Césaire, Léopold Sédar Senghor ou Léon-Gontran Damas est indissociable de la dénonciation de la colonisation et du combat politique pour l’émancipation. Les intellectuels, les hommes de Lettres, de culture, les artistes condamnent fermement les impérialismes européens. Pour les tenants de la « Négritude », la poésie relaie le témoignage le plus évident de l’engagement politique et littéraire. Cette écriture poétique, construite à la fois sur des pratiques liées l’oralité héritées de l’Afrique et sur des formes prosodiques relativement classiques, fonde le lieu où l’on peut faire passer des messages politiques, tout en revendiquant une culture africaine. Introduire par la suite l’écriture romanesque en Afrique subsaharienne et y reprendre les thèmes de l’esclavage, de la colonisation, de l’aliénation du colonisé, du néocolonialisme deviennent des opérations en vue de processus constructeurs ; il s’agit d’ouvrir une vision nouvelle du monde, en imprimant à la langue française la trace créative de son auteur en ses représentations. On assiste donc à une revendication des nationalisations des littératures francophones. Ainsi de la littérature camerounaise ou de la littérature congolaise — par exemple, Ahmadou Kourouma dit contribuer à une littérature malinké. Tchicaya U. Tam’si affirme que si le français le colonise, il le colonise à son tour, car, paradoxalement, la révolte du colonisé s’appuie sur la langue française du colonisateur, tout en s’efforçant de déplacer celle-ci par l’écriture. La littérature d’expression française en Afrique subsaharienne est le lieu des différences, et des « différances » car elle porte la trace des multiples trajectoires sociologiques, et devient par sa diversité un lieu de créativité, de liberté et d’hybridité. Nous voyons aussi apparaître le roman de contestation politique contre les dictatures, la corruption, les guerres civiles, à l’exemple d’Ahmadou Kourouma écrivant Allah n’est pas obligé sans plus se préoccuper du canon de la langue, mais en pratiquant une « langue pourrie » pour décrire une guerre atroce. C’est une créativité semblable à celle qui est à l’origine du créole, du français petit-nègre, du camfranglais, et que la littérature d’Afrique subsaharienne explore. C’est dans cette perspective ouverte par les pratiques subversives de l’écriture et de la lecture que s’inscrit l’émancipation des femmes en Afrique. Calixthe Beyala est en ce sens emblématique de l’évolution du statut des femmes et de leur place dans la société, dépassant le clivage sexuel masculin/féminin. Ce processus prend sa source dans le mouvement d’ensemble des indépendances et du post-colonialisme. Ainsi les femmes se sont-elles illustrées par leur écriture, véritable prise de parole dans un espace public traditionnellement réservé aux hommes. Le roman des femmes écrivains en Afrique subsaharienne s’attache à décrire les pratiques traditionnelles, la polygamie, les mariages forcés. Ayant acquis une autonomie de parole, ces écrivains se donnent le pouvoir d’intervenir dans le débat public. Cette forme d’émancipation conquiert un langage traditionnellement réservé aux hommes. La langue violente, argotique, obscène ou pornographique n’est plus un monopole masculin. Elle est investie autrement par les écrivains femmes qui peuvent dès lors se dire elles-mêmes. / In the context of the independences of former French colonies, the poetic impetus of militant authors such as Aimé Césaire, Léopold Sédar Senghor or Léon-Gontran Damas is adamantly linked to the rebuttal of colonialism and to political activism. Intellectuals, writers, and artists strongly condemn European imperialisms. For the “Négritude” poets, poetry stands as the most obvious testimony of political and literary commitment. Their poetic works, relying both on oral practices inherited from Africa and on relatively classic prosodic styles, is the vehicle for political messages and reclaiming of African culture. Subsequently, novel writing in sub-Saharian Africa tackles more and more themes of slavery, colonization, colonial alienation, neo-colonialism, all of this becoming empowering processes. The question is to open on a renewed vision of the world, giving the French language a new creative trace, through the authors’ representation. Therefore, Francophone literature reclaims its singularity. This is especially true with Cameroon and Congo: for instance, Ahmadou Kourouma posits that his literature is malinké. Tchicaya U. Tam’si declares that if the French language is colonizing him, then he colonizes it in turn. The colonized rebellion paradoxically leans on the French colonizer language, while trying to displace and advance it through writing. Francophone literature in sub-Saharian Africa is the place of differences and of “différances”, for it bears the traces of many sociological reflexions, and becomes, through its diversity, a place for creativity, liberty and hybridity. We also witness the rise of political protest novel against dictatures, corruption, civil wars ; for example Ahmadou Kourouma, writing Allah n’est pas obligé, does not bother anymore with the rules of literature but excels in the practice of a “rotten language” to describe an atrocious war. This is a form of creativity similar to the one that give birth to creole, “français petit-nègre”, “camfranglais” and one that African sub-Saharian literature explore. It is in this perspective opened by subversive writing and reading practices that women emancipation in Africa takes place. The case of Calixthe Beyala, among others, illustrates this evolution of the status of women in society, beyond the sexual male/female divide. This process stems from post-colonialism and independentist movements gaining power and focus in the XXth century. Women distinguish themselves thanks to their writing and speech in a public sphere reserved to men. Novels written by sub-Saharian African women carefully describe traditional practices, polygamy, forced marriages. These writers, through their acquired freedom speech, have gained the power to participate in the public debate. This form of emancipation takes hold of a language and an art formerly reserved to men because of traditions. Violence, slang words, obscene or pornographic language are no longer part of a male monopoly on poetic language. This poetic creation is vested differently by women writers, who are therefore able to express themselves.

This thesis examines the impact of the colonial past on contemporary development. More specifically, it investigates how colonial power – conceived as discourses which emerged during colonisation and their interconnectedness with the material world – continues to shape present-day ideas and practices of Development actors from the global North that intervene in the lives of people in the global South. The colonial legacy of German Development cooperation is under-researched, and postcolonial Development Studies have yet to examine specific policies and their implementation in detail. This study focuses on German Development intervention with a focus on population and reproductive health issues in Tanzania, a former German colony. In order to investigate the influence of colonial modes of thought and practice on contemporary Development, this thesis develops and implements the methodology of genealogical dispositif analysis. Genealogy traces the historical emergence of policies and examines their present-day persistence, while dispositif analysis is an extension of discourse analysis enabling the research of discourses and their relationship with practices, institutions, and political-economic conditions. The study thus analyses the emergence of German interventions in what is now Tanzania with regard to population and reproductive health during Germany’s colonisation of “German East Africa” and compares these interventions to present-day German Development cooperation in Tanzania, where reproductive health is one of the focal areas. Drawing on archives, interviews, and observations in Germany and Tanzania, this research finds similarities between contemporary German policy and practice regarding population control and colonial-era interventions. In particular, it shows how racialised, gendered discourses are connected to philanthropic legitimising strategies and the political economy of population control. In addition, policies and practices regarding obstetric care in contemporary German Development aid reflect hierarchies between Western and East African practices which are similar to those formed during colonial rule. Since the colonial period, East African obstetric care has been constructed as in need of catching up with German childbirth practices. In terms of how and with what effects colonial power is challenged in contemporary German Development cooperation, this research found that while narratives of German professionals reveal some doubt and uncertainty regarding dominant Development thinking and practice, they do not represent a fundamental threat to the persistence of colonial power. Colonial power tends to take effect in the face of and despite opposition. The thesis concludes that colonial power continues to significantly shape present-day Development policy and practice.

This dissertation explores the ways in which Janice Honeyman’s 2007 Swashbuckling Adventure, Peter Pan, The Pantomime represents notions of nation and identity in post-apartheid South Africa. In order to accomplish this, this study argues that despite the carnivalesque elements of the genre of pantomime and its potential to subvert the status quo, Honeyman’s translation of Peter Pan reinforces the imperialist ideology embedded in the source texts of Barrie’s 1904 and Disney’s 1953 Peter Pan. Through an exploration of colonialism and imperialism, and postcolonial studies with specific reference to the works of Bhabha (1990, 1994), Anderson (1991) and Said (1979, 1994), this discussion follows an examination of white Victorian British masculinity and imperialist ideology as it applies to Peter Pan to support the argument that through a process of translation, achieved through the techniques of Disneyfication and double localisation, the Barrie and Disney texts have been translated from their original contexts into the South African postcolonial and post-apartheid context. The argument concludes that in doing so, Honeyman has neglected to provide counter-discourses to the imperialist ideologies in the source texts and has reinforced the racial and gender stereotypes found therein, supporting the colonial power axis of the original text and colonial re-presentations of identity and nation. / Dissertation (MA)--University of Pretoria, 2013. / Drama / unrestricted

This thesis explores the representation of Victorian masculinity in the Boy's Own Paper. While the Boy's Own Paper (1879-1967) is widely recognised as being one of the most successful juvenile periodicals of the late-nineteenth and early-twentieth centuries there remains very little critical analysis on the publication’s literature. This thesis aims to contribute to the advancement of the study of nineteenth-century juvenile periodicals by providing the first in-depth textual study of the Boy's Own Paper. Focusing on the Boy's Own Paper during George Andrew Hutchison’s editorship (1879-1913), this project brings together masculinities studies and current research on nineteenth-century periodicals. By examining the reoccurring themes of masculinity in the Boy's Own Paper, this study reveals how the Boy's Own Paper struggled to balance Christian beliefs, changing social demands, and growing imperial objectives. Each chapter delivers a close reading of selected texts ranging from illustrated fictional stories written by leading authors of the day, such as G. A. Henty and Talbot Baines Reed, to letters sent to the editor by Christian missionaries living overseas. The first chapter outlines the editorial practices of Hutchison and addresses the publication’s implied readership. Chapter 2 examines physical masculinity as explored through the paper’s representation of the schoolboy and the athlete as national hero-figures. The relationship between masculinity, self-help, and philanthropy is studied in Chapter 3. Chapter 4 analyses how the racial stereotypes featured within the Boy's Own Paper perpetuated the ideologies of British masculine superiority. Finally, Chapter 5 broadens the study of gender by addressing the participation and representation of female contributors and characters. I conclude by considering the future of Boy's Own Paper research and the implications of periodicals studies in the digital age. In doing so, this study offers a holistic and up-to-date reading of the Boy's Own Paper.

This dissertation argues that the Hudson’s Bay Company depot that was built at Norway House beginning in 1825 created economic opportunities that were sufficiently strong to draw Aboriginal people to the site in such numbers that, within a decade of its establishment, the post was the locus of a thriving community. This was in spite of the lack of any significant trade in furs, in spite of the absence of an existing Aboriginal community on which to expand and in spite of the very small number of Hudson’s Bay Company personnel assigned to the post on a permanent basis. Although economic factors were not the only reason for the development of Norway House as a community, these factors were almost certainly primus inter pares of the various influences in that development. This study also offers a new framework for the conception and construction of community based on documenting day-to-day activities that were themselves behavioural reflections of intentionality and choice. Interpretation of these behaviours is possible by combining a variety of approaches and methodologies, some qualitative and some quantitative. By closely counting and analyzing data in archival records that were collected by fur trade agents in the course of their normal duties, it is possible to measure the importance of various activities such as construction, fishing and hunting. With a clear understanding of what people were actually doing, it is possible to interpret their intentions in the absence of explicit documentary evidence.

At the international level, indigenous activism has increasingly taken the form of advocating for ‘indigenous rights.’ These rights-based claims are articulated through a human rights framework, exemplified by the UN Declaration on the Rights of Indigenous Peoples, which was passed by the UN General Assembly in September 2007. Since this time, the Declaration has become the focal point of indigenous activism at the international – and domestic – levels. Proponents of the DRIP have claimed that it moves international law into a “post-Eurocentric” position, and that for the first time, the rights of indigenous peoples have been recognized by the international community. This thesis interrogates the rights-based discourse employed in international indigenous activism. Using postcolonial and poststructuralist theory, it puts forward a hypothesis of double-movement governance affecting indigenous peoples throughout the world. In this thesis, the double-movement is made up of relations between biopolitical management of indigenous lives, and neoliberal governmentality, which come together to establish the power relations within our present-day colonial system. This double-movement governance is then connected to Glen Sean Coulthard’s critique of a politics of recognition framework, on which human rights are based. Together, this theory forms my hypothesis that instead of providing indigenous peoples with emancipatory pathways out of the colonial present, indigenous rights discourses further entrench colonial norms and hierarchies within indigenous communities, and between States and indigenous peoples. Having established my hypothesis, I then test it with empirical data from the Declaration, indigenous fora at the UN, and domestic laws, agreements and policies. Taking the evidence into account, I argue that despite meaningful steps being taken to establish collective rights for indigenous peoples, a rights-based discourse does indeed continue to entrench colonial norms and hierarchies within indigenous communities and between States and indigenous peoples. This is in part because of issues of translation that occur when indigenous claims are articulated through a human rights framework, but also because a system based upon a politics of recognition – such as a human rights framework – is unable to move indigenous peoples out of the present-day colonial relations of power in which they live. Ultimately, such a system is only able to offer indigenous peoples ‘white liberty and white justice.’

Over the last ten years, there has been extensive scholarly debate about the nature of settler colonialism and the category ‘settler’. The central problem animating this dissertation is the question of how we understand the position of a settler group like the Doukhobors in Canadian settler colonialism. In 1899 approximately 7,500 members of the Doukhobor religious movement fled oppression in Russia and arrived in Canada with the hope of creating an earthly paradise based on communal economy, mutual aid, pacifism, and an anarchistic theology. Less than a decade after fleeing Tsarist oppression in Russia and settling in the Canadian prairies, the Doukhobors once again came into conflict with a government; this time the conflict revolved around land and compliance with homestead regulations. This moment marked the beginning of more than half a century of provincial and federal government attempts to assimilate recalcitrant factions of the Doukhobor community. A number of tactics including opportunistic land policy, imprisonment, removal and forced education of children, legislation targeting communal property and inducements to integrate into mainstream Canadian society were employed by provincial and federal governments to make the Doukhobors into proper settler subjects. By examining these government attempts to re-make Doukhobor subjectivity in the image of an idealized Anglo-settler identity, this project sheds light on the broad process through which ‘settlers’ are ‘made’ by government action. Drawing on archival iv sources, this dissertation exposes the intersection of Canadian government policy, and colonial ideas, directed towards Indigenous peoples and the Doukhobors from 1899 until 1960. I examine this intersection through the themes of land, education, and colonial knowledge creation in government reports. The dissertation finds that the twin elements of settler colonialism—settlement and dispossession—must be considered as a unified political project. During the period under study there is significant transfer of ideologies and policies between those officials working on the assimilation of settlers and those working toward the dispossession of Indigenous peoples. The dissertation concludes that an important element of the category ‘settler’ is its political nature, and therefore its contingent and contestable nature. / Graduate / 0615 / adam.burke.carmichael@gmail.com

Este trabalho analisa o papel social de uma Missão católica localizada em Mangunde, no interior de Moçambique, a partir do discurso de alunos e missionários. O interesse central é investigar o contexto comunicacional vigente na Missão e que condicionamentos ele impõe aos envolvidos. Por meio da análise do discurso de 20 religiosos e estudantes vinculados à Missão, o trabalho buscará compreender desde as motivações que levam a comunidade local a aderir às regras impostas até as consequências relatadas em suas trajetórias a partir da experiência, além de detectar eventuais contradições entre o discurso e a prática observadas no dia a dia da Missão. A hipótese central é que, apesar de realizar um trabalho humanitário importante, a Missão atua em reforço a relações coloniais, ao propor a substituição dos valores locais por valores e crenças vinculados à cultura ocidental católica. E que esse reforço se dá com a participação ativa dos colonizados, que se submetem às condições impostas em troca da satisfação de necessidades imediatas e crença em melhores perspectivas de futuro, configurando o que denominamos neste estudo como racionalidade cínica. / This work examines the social role of a Catholic Mission located in Mangunde, Mozambique, from the speech of students and missionaries. The main concern is to investigate the current communication context in Mission and and what kind of constraints it imposes to the people involved. By the discourse analysis of 20 students and religious people seeks to the Mission, the work will seek to understand the motivations that lead the local community to adhere to the rules imposed until the effects reported in trajectories based on personal experience, besides detect possible inconsistencies between discourse and practice observed over the mission's everyday life. The main hypothesis is although accomplishing a major humanitarian work, the Mission reinforces the colonial bonds, proposing the replacement of local values by standards and beliefs related to catholic western culture. And this reinforcement becomes possible by colonized people's active participation, once they accept the imposed conditions in exchange for immediate needs satisfaction and they believe in a better future perspective. It configures what we call in this study "cynical rationality".

This essay examines J.R.R Tolkien’s The Lord of the Rings through the application of a theoretical framework of postcolonial ecocriticism, endeavoring to discern the author’s concerns and the environmental and colonial underpinnings interwoven in the novel through a thematic analysis focusing on the concepts of pastoral, nature, wilderness and development. The results show that Tolkien undoubtedly projected his profound sentiments for environmental disruption as a product of a rapidly changing world during his lifetime. Although Tolkien’s trilogy is a work of high fantasy written in a different context, this essay argues that it is valid for scrutiny in relation to contemporary society. Furthermore, this study investigates the implementation of the text in the Swedish EFLclassroom with the purpose of raising students’ awareness for, and investment in the environment, whilst improving their all-round communicative skills, ultimately educating for a sustainable future.