Post-colonial literatures developed through several stages which can be seen to correspond to stages both of national or regional consciousness and of the project of asserting difference from the imperial centre. During the imperial period writing in the language of the imperial centre is inevitably, of course, produced by a literate elite whose primary identification is with the colonizing power. Thus the first texts produced in the colonies in the new language are frequently produced by 'representatives' of the imperial power; for example, gentrified setlers (Wentworth's 'Australia'), travellers and sightseers (Froude's Oceana, and his The English in the West Indies, or the travel diaries of Mary Kingsley), or the Anglo-Indian and West African administrators, soldiers, and 'boxwallahs', and, even more frequently, their memsahibs (volumes of memoirs).
Such texts can never form the basis for an indigenous culture nor can they be integrated in any way with the culture which already exists in the countries invaded. Despite their detailed reportage of landscape, custom, and language, they inevitably privilege the centre, emphasizing the 'home' over the 'native', the 'metropolitan' over the 'provincial' or 'colonial', and so forth. At a deeper level their claim to objectivity simply serves to hide the imperial discourse within which they are created. That this is true of even the consciously literary works which emerge from this moment can-be illustrated by the poems and stories of Rudyard Kipling. For example, in the well-known poem 'Christmas in India' the evocative description of a Christmas day in the heat of India is contextualized by invoking its absent English counterpart. Apparently it is only through this absent and enabling signifier that the Indian daily reality can acquire legitimacy as a subject of literary discourse.
The second stage of production within the evolving discourse of the post-colonial is the literature produced 'under imperial licence' by 'natives' or 'outcasts', for instance the large body of poetry and prose produced in the nineteenth century by the English educated Indian upper class, or African 'missionary literature' (e.g. Thomas Mofolo's Chaka). The producers signify by the very fact of writing in the language of the dominant culture that they have temporarily or permanently entered a specific and privileged class endowed with the language, education, and leisure necessary to produce such works. The Australian novel Ralph Rashleigh, now known to have been written by the convict James Tucker, is a case in point. Tucker, an educated man, wrote Rashleigh as a 'special' (a privileged convict) whilst working at the penal settlement at Port Macquarie as storekeeper to the superintendent. Written on government paper with government ink and pens, the novel was clearly produced with the aid and support of the superintendent. Tucker had momentarily gained access to the privilege of literature. Significantly, the moment of privilege did not last and he died in poverty at the age of fifty-eight at Liverpool asylum in Sydney.
It is characteristic of these early post-colonial texts that the potential for subversion in their themes cannot be fully realized. Although they deal with such powerful material as the brutality of the convict system (Tucker's Rashleigh), the historical potency of the supplanted and denigrated native cultures (Mofolo's Chaka), or the existence of a rich cultural heritage older and more extensive than that of Europe (any of many nineteenth-century Indo-Anglian poets, such as Ram Sharma) they are prevented from fully exploring their anti-imperial potential. Both the available discourse and the material conditions of production for literature in these early post-colonial societies restrain this possibility. The institution of 'Literature' in the colony is under the direct control of the imperial ruling class who alone license the acceptable form and permit the publication and distribution of the resulting work. So, texts of this kind come into being within the constraints of a discourse and the institutional practice of a patronage system which limits and undercuts their assertion of a different perspective. The development of independent literatures depended upon the abrogation of this constraining power and the appropriation of language and writing for new and distinctive usages. Such an appropriation is clearly the most significant feature in the emergence of modern post-colonial literatures ...
Last Modified: 9 July, 2002