By Roland Boer
Whereas biblical students more and more use insights from postcolonial conception to interpret the Bible, the Bible itself is frequently overlooked by means of postcolonial feedback, with the outcome that there's little effect within the different path: from the Bible to postcolonial feedback. This moment variation of final cease earlier than Antarctica starts off to fix the imbalance by means of pointing to the important function that the Bible performed in colonization, utilizing Australia one of many first facilities of postcolonial feedback as a selected instance. Drawing upon colonial literature, together with explorer journals, poetry, novels, and translations, it creates a jointly enlightening discussion among postcolonial literature and biblical texts on topics comparable to exodus and exile, translation, identification, and residential.
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Additional resources for Last Stop Before Antarctica: The Bible and Postcolonialism in Australia (Society of Biblical Literature Semeia Studies)
Example text
This is, then, what I mean by “gatecrashing thanksgiving,” since Marx always argued that any lasting socialism or communism would arise out of the most advanced capitalist places. A vast feast of consumption, it is an item ideologically crucial to capitalism itself (through the use of a myth of precapitalist origins). A religious/civil feast, derived from harvest celebrations and a reconstructed tradition of the first pilgrims with their biblical focus and vision of their move to North America, but now a crucial item in the ideological self-perception—family, simplicity and especially consumption—of the most developed, purest, and therefore most decayed and rancid, capitalist center in the world, it is an appropriate feast to gatecrash.
Is this the kind of work that begins to make sense of the anticolonial movements and wars of independence, or do these acts of alternative agency remain ultimately futile, absorbed into the dominant system? Is postcolonial criticism caught in a fruitful but limiting methodological mix? However, by the time postcolonial theory achieved something of an identity and maturity, the Marxist heritage of postcolonial theory had vanished, and even Gramsci appeared less of a Marxist and more of a postcolonial critic avant la lettre.
It is also a viable way of answering Dirlik’s challenge that “postcolonial” discourse effectively blocks out and erases, through its periodizing logic and rewriting of history, the revolutionary pasts of the many places from which it emerges and about which it speaks (Dirlik 1997, 163–85). However, if we follow Dirlik and name the “postcolonial” as also “postrevolutionary” then it indicates an urgent need to recover the viability of such revolutionary pasts. All the same, I am not sure that Ahmad or Dirlik have tracked Marx’s logic to its conclusion, for Marx argued that the greatest contradictions of capitalism are to be found in its most advanced (and therefore decayed) centers.