(Considering democracy's demonstrated ability in the 20th century to effectively displace colonialism both socio politically and culturally, this note argues that decolonial studies should begin with an understanding that "a critical approach in the study of decolonisation should center its argument on power dynamics and their associated terminologies in contemporary societies rather than solely focusing on historical contexts, drawing insights from democracy in contemporary societies and its diverse perspectives.)
Colonial legacies have left indelible imprints on sociocultural and political systems characterised by dominance, appropriation, and description. These imprints not only shape the contemporary worldview but also influence the perceived historical relevance of societies. Consequently, impacted societies undergo an extended period of introspection to define themselves and others, often leading to a reductionist portrayal of culture akin to superheroes from Marvel comics in need of reinvention from a specific historical period. A recent example of this phenomenon is observed in India, where narratives surrounding the "Ram Temple story" were seen as emblematic of the decolonisation of both mind and history by some.
The concept of the Renaissance as a catalyst for social reinterpretation is recurrent across cultures and history, often mirroring colonial structural approaches. However, caution is warranted when considering the Renaissance as a means of decolonisation, as it frequently intersects with the linguistic and historical decolonisation methods employed in critical studies. Furthermore, defenders of historical relevance often leverage rituals and myths intrinsic to rootedness and locational identities, which are also pivotal in critical decolonisation discourses.
Critical decolonisation studies must detach themselves from parameters such as location, dislocation, and migration, as these are frequently appropriated by proponents of cultural hegemony, perpetuating colonial socio-political histories. Instead, emphasis should be placed on examining contemporary marginalisation to develop a nuanced understanding of social hierarchy, a hallmark of colonisation.
Colonisation can be understood as a language construct reflecting the hegemony of power. Unlike revisionists and reformists who focus on rootedness, dislocation, and migration, a critical approach should centre its argument on power dynamics and their associated nomenclatures, acknowledging the intrinsic role of rootedness, dislocation, and migration within these power structures.
By adopting this critical discourse, we gain insight into the hegemony of marginalisation and exclusionism, whether based on caste, class, race, or religion, which are intertwined with the colonial and socio-political constructs of the cultural or historical Renaissance.
As democracy has proven effective in challenging the dominance of colonial powers, it is crucial to employ democratic methods in critically assessing contemporary colonialism and its manifestations in society. So, democracy becomes especially pertinent when revivalist movements attempt to utilise democratic frameworks to perpetuate colonial legacies under the guise of a renaissance.
For these revivalists, figures like the Marvel comic hero Ram with its Western colonial hegemony, or ISIS or Taliban decree of Islam through technological marvel guns, or events such as the Gaza genocide perpetrated by descendants of Holocaust survivors or the disdain of certain immigrant groups by born-again Christian immigrants in the USA may be dismissed as non-issues, akin to the caste, creed, race, religious, and class divides within their societies. They fail to recognise or acknowledge that the mindset and power dynamics they uphold constitute colonialism. Instead, they often present a simplistic view of history detached from its colonial context.
Therefore, it is imperative to diverge from the revivalist perspective on colonialism to engage with the complexities of colonialism and decolonialism critically.
In linguistics, it is widely accepted that words do not possess inherent meanings, nor do their definitions retain historical permanence; both evolve over time, influenced by context and usage. Acknowledging this fluidity of language is essential for departing from a revivalist stance on decolonisation; critical engagement with decolonisation must transcend a mere examination of the geographical shifts and alterations in language and its terms. Language, in this context, extends beyond textual expression to encompass sociocultural and political artefacts, where the aesthetics of communication are integral.
As previously emphasised, a thorough exploration of decolonisation must transcend a narrow focus on the Renaissance or its correlated elements like rootedness, dislocations, and migrations. Given the demonstrated ability of democracy in the 20th century to effectively displace colonialism both sociopolitically and culturally, the de-colonial studies should instead commence with an understanding that "a critical approach in the study of decolonisation should center its argument on power dynamics and their associated terminologies in contemporary societies rather than solely focusing on historical contexts, drawing insights from democracy in contemporary societies and its diverse perspectives."
Art work: I am not scared to love(changed title), 2009
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