“As an academic discipline, postcolonial theology questions and critiques structures of power, dominant systems, and embedded ideologies in order to suggest social transformations that recognize and validate the perspectives of marginalized peoples, cultures, and identities.”
“The primary goal of postcolonial theology is to critique hegemonic ideological constructions that make absolutist or totalitarian claims and to provide legitimacy for alternative theological views. We can look at postcolonial thought as a form of liberation/communal theology that serves as a catalyst to destroy the inequalities of class, race, gender, and other deplorable acts.”
SOURCE: Ranawana, Anupama. “Postcolonial Liberation Theology.” Global Social Theory.
“Postcolonial sociology, then, is a sociology actively committed to a different world. It is a sociology that recognises the legacy of the colonial past in the present. And it is a sociology that seeks to identify possible futures that move us beyond the present through an address of contemporary inequalities that are themselves recognised as manifestations of longer-standing historical injustices of dispossession, genocide, colonialism, appropriation, and enslavement.”
SOURCE: Bhambra, Gurminder K. “What Is Postcolonial Sociology?” Social Global Theory.
“What Is a World?, by contrast, aims to identify the ‘ethicopolitical horizon [that literature] opens up for the existing world’: literature’s normative, rather than merely reflective, capacity — in other words, its ability to shape a world rather than simply being its product.”
“To that end, Cheah mobilizes a series of terms that seem to have long gone out of fashion, beaten out of use by historicist deconstruction: world spirit, universality, teleology, and authenticity. What Is a World? argues that novels that merit the name world literature ‘remake the world against capitalist globalization’ by pointing, through their narrative contingencies, at the openness of ontological structures.”
SOURCE: Alon, Shir. “The Becoming-Literature of the World: Pheng Cheah’s Case for World Literature.” Los Angeles Review of Books (LARB).
“Cultural and postcolonial theorists find radical potential in the idea that the ocean keeps track of history and calls us to recount and record it. For many scientists, too, the ocean’s role as a record of history allows it to be studied in truly global ways. In this perhaps unlikely resonance of scientific and postcolonial thought, there emerges what I call the ocean archive: a record of life on Earth, formed and filtered through marine dynamics, and only available to us in partial and unpredictable ways.”
“In an era of climate change and capitalist globalization, it is easy to make local dynamics and relations subservient to larger-scale imaginaries. How can we speak of a “global environment” when it is experienced in frequently unequal and exploitative ways? The challenge is to build upon this resonance in the ocean archive and question it in order to rethink the relationship between planetary natural history and the ravages of unequal human experience.”
SOURCE: Lehman, Jessica. “Blue History.” The New Inquiry.