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1. Postcolonial Theory : Homi Bhbha

2. Homi K.Bhabha was born in 1949 in Bombay, India, into a Parsi   family. He graduated with   B. A   from Elphinstone College at the Unversity of Mumbai  and an M.A., M.Phil. , and D. Phil  in English Literature from  Christ Church, Oxford University.

3. Bhabha lectured  the Department of English at the University of Sussex and then at Princeton University  where he was also made Old Dominion Visiting Professor . He was also a faculty fellow at the School of Criticism and Theory Dartmouth College. From 1997 to 2001 he served as Chester D. Tripp Professor in the Humanities at the University of Chicago.

4. Bhabha’s work develops a considerable number of key concepts that are central to postcolonial theory: hybridity , mimicry, difference, ambivalence, the third space, and liminality . These concepts describe the complex ways in which colonized peoples have resisted the power of the colonizer and subversively ‘appropriated’ Western culture

5. Bhabha explores the complexity of the globalized postcolonial condition. For him, the present situation is marked by a paradoxical combination of violently proclaimed cultural difference and the complexly interconnected networks of globalization .

6. Instead of seeing colonialism as something locked in the past, Bhabha shows how its histories and cultures constantly intrude on the present , demanding that we transform our understanding of cross-cultural relations. The authority of dominant nations and ideas is never as complete as it seems, because it is always marked by anxiety, something that enables the dominated to fight back.

7. Colonialism is part and partial of the postcolonialism and of the cultural heritage not only of the colonizer , but also of the colonized , so much so that it is impossible to understand postcolonialism outside of the consequential effects of colonialism

8. Alongside violence and domination, we might also see the last five hundred years of European colonialism as a complex and varied cultural contact and interaction . In fact, the colonial period is ongoing, and postcolonial perspectives contribute an original understanding of the colonial present

9. Drawing on literary and cultural theory, Bhabha explores the colonial narrative that seems to be a simple expression of the colonizer’s domination of the colonized. He finds in the colonial texts hidden gaps, slippages, and anxieties.

10. Colonial texts mark moments in which the colonizer was less powerful than was apparent, moments when the colonized were able to resist the dominance exercised over them. In short, Bhabha’s work emphasizes the active agency of the colonized . Power is at times shared by both the colonizer and the clonized

11. Bhabha’s work is original because it does two connected things. First, it provides a conceptual vocabulary for the reading of colonial and postcolonial texts, beginning with those of British India in the nineteenth century. His reading shows how rigid distinctions between the colonizer and colonized have always been impossible to maintain . Second, through its conceptual vocabulary Bhabha’s work demonstrates that

12. Second, through its conceptual vocabulary Bhabha’s work demonstrates that the West is troubled by its ‘doubles’, in particular the East. These doubles force the West to explain its own identity and to justify its rational self-image. Western civilization is not unique , nor simply Western, and its ‘superiority’ is not something that can be confidently asserted when other civilizations are so similar. So, on the one hand, Bhabha examines colonial history; on the other, he rethinks the present moment, when colonialism seems a thing of the past .

13. The methods behind Bhabha’s perspective are significant. His work transformed the study of colonialism by applying post- structuralist methodologies to colonial texts. Poststructuralism refers to the work of many distinct writers: it usually refers to the work of philosophers like Gilles Deleuze (1925–1995), Michel Foucault (1926–1984) and Jacques Derrida (1930–2004 ). If this work could be reduced to a single explanatory term, that term would be difference.

14. Bhabha’s work takes post- structuralist approaches and applies them to colonialism, producing what has been called ‘ colonial discourse analysis’. For most of the twentieth century , the study of colonialism was dominated by Marxist perspectives—understandable , given that Marxism had an important role in the traditions of anti-colonialism .

15. Said’s most influential work has been Orientalism (1978), a study of the coherence of Western discourses about ‘the Orient’ or the East. Said argues that the way people in the West discussed the Orient developed a set of discourses of orientalism which set up an allegedly superior Western self in relation to an allegedly inferior non- Western other .

16. Bhabha finds Said’s argument very helpful, but he wants to ask certain supplementary questions about colonial power. He is interested in a psychoanalytic approach to that power , and his work suggests that colonial discourse only seems to be successful in its domination of the colonized .

17. Underneath its apparent success, this discourse is secretly marked by radical anxiety about its aims, its claims, and its achievements . The colonial discourse asserts the domination of the West. This domination depends on the assertion of difference : the colonized are inferior to the colonizers.

18. However, colonial authority secretly—rather, unconsciously—knows that this supposed difference is undermined by the real sameness of the colonized population. This unconscious knowledge is disavowed: sameness is simultaneously recognized and repudiated. Importantly, the tension between the illusion of difference and the reality of sameness leads to anxiety.

19. Indeed, for Bhabha colonial power is anxious, and never gets what it wants—a stable, final distinction between the colonizers and the colonized. This anxiety opens a gap in colonial discourse—a gap that can be exploited by the colonized, the oppressed.

20. Bhabha’s close readings seek out moments when the colonized resisted the colonizer , despite structures of violence and domination. According to Bhabha , Said minimizes spaces of resistance by producing a picture of the West endlessly and brutally subjugating the East. We should listen to the subaltern voice—the voice of the oppressed peoples falling outside histories of colonialism .

21. The Location of Culture (1994) is probably most influential book of Homi Bhahba . It consists of a collection of his most important essays. Bhabha’s concepts put into question the polarization of the world into self and other.

22. Bhabha’s concepts and theoretical framework emphasize the hybridity of cultures, which on one level simply refers to the mixedness , or even ‘impurity’ of cultures. No culture is really pure .

23. Hybridity refers to an original mixedness within every form of identity. In the case of cultural identities, hybridity refers to the fact that cultures are not isolated; instead , they are always in contact with one another, and this contact leads to cultural mixedness .

24. Bhabha insists less on hybridity than on the process of hybridization ; in other words , he insists on hybridity’s ongoing process. In fact, for Bhabha there are no cultures that come together leading to hybrid forms; instead, cultures are the consequence of attempts to still the flux of cultural hybridities .

25. Instead of beginning with an idea of pure cultures interacting, Bhabha is more interested in what happens on the borderlines of cultures, to see what happens in-between cultures . He thinks about this through what he calls the liminal , meaning that which is on the border or the threshold.

26. To stress liminality is to undermine solid, authentic culture in favour of unexpected, hybrid, and fortuitous cultures.

27. Another important concept Homi Bhabha uses in The Location of Culture is mimcry . He defines colonial mimcry as follows :

28. [C] olonial mimicry is the desire for a reformed, recognizable Other, as a subject of difference that is almost the same, but not quite . Which is to say , that the discourse of mimicry is constructed around an ambivalence ; in order to be effective, mimicry must continually produce its slippage, its excess , its difference .

29. For Robert Young: Essentially, colonial discourse wants the colonized to be extremely like the colonizer, but by no means identical. If there were an absolute equivalence between the two, then the ideologies justifying colonial rule would be unable to operate.

30. This is because these ideologies assume that there is structural non-equivalence, a split between superior and inferior which explains why any one group of people can dominate another at all . In fact, this discursive structural non-equivalence justifies the colonial enterprise

31. However, having introduced this slight difference, colonial discourse is unable to control the consequences brought about by that difference—particularly the colonized’s agency that is implied by the slippages of meaning. Difference, which indicates the continual presence of the colonzed is a continual threat to the absolute power of the colonizer.