effects. According to Bhabha, the phenomenon unsettles the mimetic or narcissistic demands of colonial power but reimplicates its identifications in
strategies of subversion that turn the gaze of the discriminated back upon the eye of power.
Hybridity occurs in post-colonial societies both as a result of conscious moments of cultural suppression, as when the colonial power invades to
consolidate political and economic control, and when settler-invaders dispossess indigenous peoples and force them to „assimilate‟ to new social patterns
Ashcroft, Griffiths, and Tiffin, 1995:183. In addition, it may also occur in later periods when patterns of immigration from the metropolitan societies and from
other imperial areas of influence e.g. indentured labourers from India and China continue to produce complex cultural palimpsests with the post-colonised world.
Indeed hybridity, rather than indicating corruption or decline, may, as Bhabha 1985:34 argues, be the most common and effective form of subversive
opposition since it displays the „necessary deformation and displacement of all sites of di
scrimination and domination‟.
2.2.2 Colonialist Literature
According to JanMohamed 1985:18, colonialist literature is an exploration and a representation of a world at the boundaries of „civilization,‟ a world that has not
yet been domesticated by European signification or codified in detail by its ideology. That world is therefore perceived as uncontrollable, chaotic,
unattainable, and ultimately evil. In order to gain the desire to conquer and dominate that world, the imperialist configures the colonial realm as a
confrontation based on differences in race, language, social customs, cultural values, and modes of production.
JanMohamed in Ashcroft, Griffiths, and Tiffin, 1995:7 stresses the importance of the literary text as a site of cultural control and as a highly effective
instrumentality for the determination of the „native‟ by fixing himher under the sign of the Other. He also explains how these literary texts contain features which
can be subverted and appropriated to the oppositional and anti-colonial purposes of contemporary post-colonial writing. Further, JanMohamed 1985:19 divides
colonialist literature into two broad categories: the „imaginary‟ and the „symbolic.‟.
The emotive as well as the cognitive intentionalities of the „imaginary‟ text are structured by objectification and aggression. In such works the native
functions as an image of the imperialist self in such a manner that it reveals the latter‟s self-alienation. Because of the subsequent projection involved in this
context, the „imaginary‟ novel maps the European‟s intense internal rivalry. The „imaginary‟ representation of indigenous people tends to coalesce the signifier
with the signified JanMohamed, 1985:19. Writers of „symbolic‟ texts, on the other hand, are more aware of the
inevitable necessity of using the native as a mediator of European desires. Grounded more firmly and securely in the egalitarian imperatives of Western
societies, these authors tend to be more open to a modifying dialectic of self and Other. They are willing to examine the specific individual and cultural differences
between Europeans and natives and to reflect on the efficacy of European values,
assumptions, and habits in contrast to those of the indigenous cultures. „Symbolic‟ texts, most of which thematize the problem of colonialist mentality and its
encounter with the racial Other, can in turn be subdivided into two categories JanMohamed, 1985:19.
The first type, represented by novels like E.M. Forster‟s A Passage to India
and Rudyard Kipling‟s Kim, attempts to find syncretic solutions to the manichean opposition of the colonizer and the colonized.
The second type of „symbolic‟ fiction, represented by the novels of Joseph Conrad and
Nadine Gordimer, realizes that syncretism is impossible within the power relations of colonial society.
Hence, the ideological function of all „imaginary‟ and some „symbolic „colonialist literature is to express and to deliver the moral authority of the
colonizer and to cover the pleasure the colonizer derives from that authority by positing the inferiority of the native.
2.3 Theoretical Framework
