Assignment no : 1

Course Code : Post Colonial literature 9075

Submitted to : Sir MUHAMMAD SALMAN
TARIQ

Address : GOVT. DEGREE COLLEGE

(BOYS), QILA DIDAR SINGH, GUJRANWALA

District : GUJRANWALA
Tehsil : GUJRANWALA

Submitted by : Rimsha Riaz

Student ID : 0000485012

Course : BS English (2.5years)

Allama Iqbal Open University

Q no :1

Postcolonial theory focuses particularly on the

way in which literature by the colonizing culture
distorts the realities and inscribes the inferiority
of the colonized people on their literature which
attempts to articulate their identity and reclaim
their past in the face of that past’s inevitable
otherness”. Explain.

Answer:

Post Colonial theory emerged as a discipline in 1980 in

the American and British Academies as the new and
politicized wave of humanistic inquiry arose in 1980. In
these academies the focus of postcolonial theory has
been the region of South Asia and Africa.

Postcolonial literary theory emerged as a school of

thought that started critically evaluating the narratives
in literature about European colonial rule and expansion
that resulted from this rule. Post colonial literary
theories re-examin the colonial and postcolonial
literature and focus on the relationship between the
colonizer and the colonized. It highlights how colonial
powers used literature and other cultural forms to
construct narratives that justified domination.
Distorted realities in Colonial literature:

Literature produced by colonizing cultures frequently

misrepresented the realities of the colonized,
portraying them as exotic, backward or savage.
Colonial literature frequently depicted indegnios people
as primitive, violent or intellectually inferior. This
justified European intervention as a necessary means of
bringing civilization. A prime example is Joseph
Conrad’s Heart of Darkness, which portrays Africa
as a dark, chaotic place lacking

History and culture, reinforcing the idea that Africa is

uncivilized. Some colonial text romanticized the
colonized portraying them as noble but naïve, in need
of European guidance. Colonial literature often ignored
or minimized the rich histories and traditions of
colonized people. Women in colonized societies were
often portrayed in two extreme ways; either as
hypersexualized and exotic or as oppressed victim.

Inscribing inferiority on the colonized:

Colonial literature and discourse systematically

positioned the colonized as inferior to justify imperial
rule. This process known as inscribing inferiority,
involved indigenous people as uncivilized, intellectually
weak or morally lacking. One of the most powerful ways
colonizers inscribed inferiority was through language.
Colonized people were often forced to adopt European
languages while their native languages were devalued.
Colonial text frequently depicted the colonized as the
opposite of the European , irrational, emotional and
backward. This binary division theorized by Edward
Said in Orientalism allowed the west to define itself
as rational and progressive while branding the
colonized as incapable of self rule. Colonial narratives
often suggested that progress and enlightenment could
only come from Europe. Post Colonial writers have
worked to dismantle these ideas by reasserting the
dignity and complexity of their cultures.

Challenge of reclaiming the past:

One of the main goals of post colonial literature and

theory is to reclaim identity and history from colonial
distortions. The challenge lies in navigating between
the colonial past , the precolonial heritage and the
realities of post colonial modernity.

Colonial powers often rewrote history to fit their

narratives, erasing

Or indigenous histories. They portrayed themselves as

bringers of civilization while dismissing pre colonial
societies as primitive or stagnant.
Colonialism created a hybrid Cultural Identity, where
colonized people adopted aspects of European culture
while retaining indigenous tradition. According to Homi
Bhabha’s concept of hybridity, post colonial identities
are neither purely indigenous nor entirely colonial but
exist in an in- between space. Reclaiming identity is
difficult because rejecting all colonial influences is
neither practical nor fully possible.

Frantz Fanon, in Black Skin, White Masks, discusses how

colonized people often internalized colonial ideas of
inferiority. Even after independence, many postcolonial
societies struggle with the lingering effects of these
ideas.Even after gaining independence, many
postcolonial nations remain economically and politically
dependent on former colonial powers. This is
sometimes referred to as neocolonialism, where control
is maintained through economic influence rather than
direct rule.

Reclaiming a unified national identity is difficult when

colonial boundaries and divisions still affect political
and social structures.

Q no : 2

“Can the Subalterns Speak” by Guytri Spivak

manifests under representation of the ordinary
eastern women. What is the issue of subalternity
? How is this problem treated by Spivak in the
essay?

Answer:

Guytri Chakravorty Spivak “ Can the Subaltern Speak?”

1988 is one of the most influential essays in
postcolonial studies. It

Examines the problem of subalternity, particularly the

ways in which marginalized voices especially those of
colonized women are systematically silenced. Spivak
argues that the Subaltern ( oppressed and marginalized
people, particularly in the global south) cannot truly
speak in a way that is heard and understood by
dominant power structures.

Subaltern:

The term Subaltern borrowed from Italian Marxist

Antonio Gramsci refers to groups that exist outside
the dominant power structures and are denied agency
in social, political and economic systems. In the colonial
and post colonial context subalterns are the poorest
most marginalized people, peasants, labourers and
particularly women who are silenced by both colonial
and indigenous elites. Subaltern women face double
oppression both as colonized subjects and as women in
patriarchal societies. Spivak critiques both western
intellectuals and Indian elites for failing to represent the
true voices of Subaltern. Her argument unfolds in many
ways:

A :Critique of Western Intellectuals:

Spivak criticizes western theorists like Michael

Foucault and Gilles Deleuze for assuming that
oppressed people can easily speak for themselves if
given the chance. She argues that this assumption
ignores structural oppression the fact that the
Subaltern voices are systematically erased not merely
unheard. Foucault and Deleuze believe that
marginalized people can “speak” through resistance.

Spivak argues that even when they resist their voices

are often reinterpreted by elites or dismissed entirely.

Western Intellectuals while claiming to give a voice to

the oppressed still operate within a privileged
framework that distorts or simplifies Subaltern realities.

B: The Silencing of Subaltern Women:

Spivak focuses on the specific case of Indian woman,

particularly in the context of colonial and indigenous
patriarchy. She explores the example of sati to
demonstrate how Subaltern Women are trapped
between the two dominant narratives:

The British colonists outlawed sati, framing themselves

as ‘saving brown women from brown men’, using it to
justify their rule.

The Indian nationalists defended sati as a symbol of

native tradition and cultural purity.

The actual voices of Subaltern Women were never

heard. They were spoken for but never allowed to
articulate their own perspectives.

C : The Problem of Representation:

Spivak argues that Subalterns are not simply unheard,

they are systematically excluded from discourse. Even
when they attempt to speak, their voices are reshaped
by those in power.

Representation is always controlled by elites whether

they are western intellectuals, colonial rulers or
indigenous patriarchs.

True Subaltern agency can’t exist as long as they

remain within the structures of dominance that define
them.

Can the Subaltern Speak:

Spivak’s ultimate answer is “No” at least not in a way
that is truly autonomous and unfiltered. The Subaltern
can resist, act and even attempt to voice their
concerns, but their speech is always

mediated by dominant power structures. However this

doesn’t mean Spivak believes we should stop trying to
listen to the Subaltern instead she calls for:

More self reflexive approaches to representation

scholars and activist should acknowledged their own
privileged positions and biases.

Challenging dominant narratives that erase Subaltern

voices especially in post colonial studies and feminism.

Recognizing intersectionality the way class, gender and

colonialism interact to silence the most oppressed
individuals.

Spivak’s “Can the Subaltern Speak?” exposes the

deep structural barriers that prevent marginalized
groups—especially colonized women from being heard
in dominant discourse.

Q no :3

What is the chief argument in Orientalism by

Edward Said? How is Orientalism viewed
differently by the East and the West?
Answer:

Edward Said is probably the most important figure for

the rise of post colonial literary theory. He was a
Palestinian American, Scholar, writer and critique.
Edward Said’s 1978 is a foundational text in post
colonial studies. Orientalism highlights there is the
aspects of defining the “Other”. Orientalism describes
the process of “ Othering” of Eastern colonies by the
Western metropole, or the colonizers. His main
argument is that the West ( Europe and later the US )
has historically constructed a distorted, stereotypical
image of the East ( the “ Orient”) to justify colonial
domination and maintain cultural superiority.

Edward Said define Orientalism as:

An Academic Discipline _ The study of East by

Western Scholars, often presenting the Orient as exotic,
irrational and inferior.

A Discourse of Power_ A system of knowledge

production that allows the west to dominate and control
the East as described by Michael Foucault’s concept
of discourse.
A Cultural and Political Tool_ Used by colonial
powers to justify their rule, making Eastern societies
seem incapable of self governance.

Edward Said argues that Orientalism is not an objective

study of the East but a western ideological construct
that serves imperialist interests. It reduces the diverse
Cultures of Asia, the middle East and North Africa into
simplistic, often negative stereotypes.

 Orientalism Viewed Differently by the East

and the West:

Orientalism is viewed quite differently by the East and

the West. On the west it often manifests as a
fascination with the exotic aspects of Eastern Cultures,
leading to a romanticized or stereotypical
understanding that overlooks the complexities and
realities of those societies. The west sees the East as
mysterious, irrational , backward and in need of
Western guidance.

European literature, art and scholarships often

romanticize and demonize the orient. For example;
Rudyard Kipling’s ‘ White Man’s Burden’ portrays
colonization as a duty to civilize inferior people’s.
Joseph Conrad’s ‘ Heart of Darkness’ depicts Africa
as a savage, uncivilized place.

Western Scholars and policymakers have historically

used

Orientalist stereotypes to justify colonialism, military

interventions and economic exploitation.

 The Eastern Perspective:

Conversely in the East, Orientalism is often seen as
a form of cultural imperialism that undermines the
dignity and authenticity of Eastern Identities. This
perspective emphasize the need for self
representation and the reclaimation of cultural
narratives that have been distorted by Western
portrayals.
People from the East often reject Orientalist
portrayals as inaccurate and demeaning. Post
colonial writers and scholars like Frant Fanon,
Chinua Achebe and Edward Said himself have
challenged these stereotypes and called for a more
authentic representation of their cultures.
Many Eastern intellectuals argue that Orientalism
serves as a form of cultural imperialism shaping
global perceptions in a way that benefits the west .
Edward Said’s Orientalism exposes how Western
representation of the East are not neutral but
politically motivated, reinforcing colonial power
structures. The west sees itself as civilized and
rational, while the East is portrayed as exotic,
chaotic or dangerous. This distorted new
influences, global politics, literature and media
even today, shaping how the East and West
interact. Edward Said’s work calls for
deconstructing these biases and allowing the East
to define itself on its own terms.
Q no : 4
Carry out a post Colonial analysis of the
following poem by Louise Bennett.
Those boys jeer Miss Matty
And Mock and tease her
They are killing themselves with laugh
And call her Bun and Cheese

They say from Good Friday morning

Her jawbone got no ease
Morning noon and nighttime
She was eating Bun and Cheese

For Breakfast lunch and dinner

 She got only bun and cheese
She took it to church and
Moving pictures if you please

She does not count salt fish and ackee

Cut her eye on rice and peas
Hear her I put my pot on the fire
When I got my Bun and Cheese!

Easter time come and go away

Days and moment fly like breeze
But as long as Matty live those boys
Going to call her Bun and Cheese!
Answer:
 Post Colonial Analysis of Louise Bennet Poem
“ Bun and Cheese”:
Louise Bennett (Miss Lou) is a key figures in
Caribbean literature, known for her use of Jamaican
patois (Nation Language) to challenge colonial
cultural dominance. Her poetry often critiques
colonial legacies, cultural identity and resistance to
imposed European norms. In “ Bun and Cheese”
she uses humor dialect and social commentary to
highlights issues of class, cultural pride and post
colonial resistance. In carrying out a postcolonial
 Analysis of Louise Bennet Poem we can explore
how it reflects the complexities of identity, culture
and the power dynamics between colonized and
colonizers. The poem centers around Miss Matty
who becomes a target of Mockery from the boys,
symbolizing the broader societal tensions that arise
in postcolonial context.
 Language as a Tool of Decolonization:
A post Colonial reading of this poem first considers
Bennett’s use of Jamaican Creole (patios)
rather than standard English. Colonial Education
often devalued local languages, enforcing English
as the superior mode of communication.
Bennett however elevates patios as legitimate
literary form. Words like “ jeer” “ mock” and “cut
her eye” are deeply rooted in Caribbean oral
traditions.
The poem’s rhythm and conversational tone reflect
the way ordinary Jamaicans speak, resisting the
colonial preference for ‘proper’ English.
 Colonial and Post Colonial Food Hierarchies:
The central theme of the poem _ Miss Matty’s
Obsession with Bun and Cheese can be
analyzed in the context of post colonial food
culture and class divisions.
 Bun and Cheese is a traditional Jamaican Easter
food with British colonial influences.
However the boys in the poem mock Miss Matty,
implying that
She lacks variety in her diet.
They contrast bun and cheese with “saltfish and
ackee” and
“ Rice and peas” which are traditional Jamaican
dishes.
This suggests a deeper Post Colonial struggles
between local and colonial influences.
Miss Matty’s attachment to bun and cheese could
symbolize the lingering influence of colonial
traditions in Post Colonial society.
 Class Identity and Social Ridicule:
Miss Matty is mocked by younger boys, which
reflects postcolonial tensions between different
generations and social classes. The boys ridicule
how food choices becomes symbols of class status.
In Colonial Jamaica, certain foods were associated
with poverty or lack of sophistication, while others
were linked to wealth and European influence. Miss
Matty’s pride in her simple food could be seen as a
resistance to class based judgement where colonial
 attitudes continue to shape ideas of proper
lifestyle.
The final stanza “But as long as Matty live
those boys/ Going to call her Bun and
Cheese”_ suggests that post Colonial identity
struggles don’t disappear quickly. The colonial past
still influences contemporary perceptions and
social mockery continues as a form of enforcing
class distinction.
 Cultural Memory and Post Colonial
Resilience:
The poem highlights the way cultural Memory
presist over time. Easter traditions, colonial
influences and Jamaican heritage coexist in
hybrid form. Miss Matty’s attachment to Bun and
Cheese represents how colonial traditions have
been creolized, taking on new meaning in post
colonial context.
Rather than reject colonial influences completely
Miss Matty redefines it’s meaning for herself,
showing how post colonial subjects navigate their
mixed heritage.
Louise Bennett’s Bun and Cheese is more than a
light hearted poem. It’s a sharp post colonial
critique of language, food and class and cultural
 identity. Through Miss Matty’s Defiant love for Bun
and Cheese Bennet exposes the ongoing effect of
colonial influence while celebrating Jamaican
resilience and self definition.
Q no : 5
Soyinka’s enigmatic play “ The Dance of
Forests” serves as an allegory of Yoruba
history and comments on the nature of
human existence. Explain with ample
examples from the text.
Answer:
Wole Soyinka’s “The Dance of the Forests”
1960 is a complex, enigmatic play that serves as
an allegory of Yoruba history, a Critique of Nigeria’s
Post Colonial condition and philosophical reflection
on human existence. The play was written for
Nigeria’s independence celebrations but presents a
pessimistic view of the nation’s future, warning
against historical amnesia, corruption and the
repetition of past mistakes.
 Allegory of Yoruba history:
Soyinka uses Yoruba mythology history and ritual
performance to critique both precolonial and post
colonial Nigerian society. He presents the past not
 as a golden age but as a continuation of human
folly, cruelty and Injustice.
The Dead man and dead Woman_ These
ghostly figures represent victims of past injustices,
particularly those of the ruling elites. Their
presence forces the living characters to confront
the unresolved sins of their ancestors, challenging
the romanticized view of Yoruba history.
Aroni and Eshuoro function as guides between
worlds highlighting Yoruba belief in the
interconnectedness of past, present and future.
Soyanka’s message is clear_ Nigeria’s precolonial
history was not perfect, it’s leaders should learn
from past mistakes, rather than glorify them.
 Commentary on the Nature of Human
existence:
The play explores themes of human arrogance, the
cycle of oppression and the failure to learn from
history. Through various
characters Soyinka critiques the illusions people
create about their own virtue and progress.
Demoke_ He represents the artists role in society,
torn between tradition and change. His guilt over
killing his apprentice symbolizes the danger of
ambition and power struggles.
 Rola( the courtesan formerly Queen)_ Her
transformation from a revered queen to a
prostitute shows the moral decay of leadership and
the illusions of grandeur.
The Forest as a symbol _ The mysterious,
spiritual forest reflects the unknown forces of
history and fate. It challenges human arrogance by
reminding the characters that they are more
participants in an eternal cycle.
 Warning for Post Colonial Nigeria:
Soyinka critiques both colonial rule and the failures
of Nigeria’s post independence leaders, rather than
celebrating independence with blind optimism. He
warns that with out moral responsibility and
historical awareness ,the new nation will fall into
the same patterns of corruption and oppression.
The characters symbolize different aspects of
Nigerian society with rulers, artists and common
people all implicated in historical wrongdoings.
The plays ending suggests that the cycle of human
folly will continue unless people actively change
their ways.
The “Dance of the Forest” is more than a
historical allegory. It’s a philosophical meditation
on power, memory and human fragility. Soyinka’s
use of Yoruba mythology and symbolism forces
Nigeria to confront it’s past honestly rather than
rewrite it as utopian vision. The play remains
relevant today, reminding us that nations like
individuals must acknowledged their history to
avoid repeating it’s mistakes.

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