The idea of 'post-colonial literary theory' emerges from the inability of European theory to deal with the complexities and varied cultural provenance of post-colonial writing. European theories themselves emerge from particular cultural traditions which are hidden by false notions of 'the universal'. Theories of style and genre, assumptions about the universal features of language, epistemologies and value systems are all radically questioned by the practices of postcolonial writing. Post-colonial theory has proceeded from the need to address this different practice. Indigenous theories have developed to accommodate the differences within the various cultural traditions as well as the desire to describe in a comparative way the features shared across those traditions.
The political and cultural monocentrism of the colonial enterprise was a natural result of the philosophical traditions of the European world and the systems of representation which this privileged. Nineteenth-century imperial expansion, the culmination of the outward and dominating thrust of Europeans into the world beyond Europe, which began during the early Renaissance, was underpinned in complex ways by these assumptions. In the first instance this produced practices of cultural subservience, characterized by one post-colonial critic as 'cultural cringe' (Phillips 1958). Subsequently, the emergence of identifiable indigenous theories in reaction to this formed an important element in the development of specific national and regional consciousnesses...
Paradoxically, however, imperial expansion has had a radically destabilizing effect on its own preoccupations and power. In pushing the colonial world to the margins of experience the 'centre' pushed consciousness beyond the point at which mono-centrism in all spheres of thought could be accepted without question. In other words the alienating process which initially served to relegate the post-colonial world to the 'margin' turned upon itself and acted to push - that world through, a kind of mental barrier into a position from which all experience could be viewed as uncentred, pluralistic, and multifarious. Marginality thus became an unprecedented source of creative energy. The impetus towards decentring and pluralism has always been present in the history of European thought and has reached its latest development in post-structuralism. But the situation of marginalized societies and cultures enabled them to come to this position much earlier and more directly (Brydon 1984). These notions are implicit in post-colonial texts from the imperial period to the present day.
Last Modified: 9 July, 2002