Postcolonial Theory Superiority of white people in the film unconditional

the newcomers into the most complex and traumatic relationship in human history. 13 Further, Ania Loomba points out that the process of forming a new community in the new land means un-forming or re-forming the original communities. Loomba concludes this definition stating that the colonialism means the conquest and control of other people’s land and goods. It is not only the expansion of various European powers in non-European countriesareas but a recurrent and widespread feature of human history, and involved a wide range of practice including trade, plunder, negotiation, warfare, genocide, enslavement and rebellions. The phenomenon of colonialism were produced through a variety of writing-public and private record, letters, trade document, government papers, fiction and scientific literature. These practices and writings are an important part of all that contemporary studies of colonialism and post colonialism try to make sense of. 14 Ania Loomba points out the changed picture of modern European colonialism that enriched the different kind of colonial practices which altered the whole globe. The modern colonialism developed in addition with extracting tribute, goods and wealth from conquered countries, a new and complex relationship and engendered a flow of human and natural resources between colonized and colonial countries to grow profit for them. Loomba adds ahead that European colonialism has applied a variety of techniques and patterns of domination as well as it produced the economic imbalance, necessarily for the growth of European capitalism and industry. 13 Ania Loomba, Op., Cit, p. 2 14 Akhyar Yusuf Lubis, Op., Cit, p. 120 According to Loomba, post-colonialism emphasizes concepts like, hybridity, fragmentation, and diversity. It is a kind of reaction to colonialism which does not allow for differences between distinc kinds of colonial situations, or the workings of class, gender, location, race, caste, or ideology among people whose lives have been restricted by colonial rule. Loomba states further that post- colonial refers to specific groups of oppressed or dissenting people or individuals within them rather than to a location or a social order and post- colonial theory has been accused of, as it shifts, the focus from locations and institutions to individuals and their subjectivities, post-coloniality, like patriarchy, is articulated alongside other economic, social, cultural, and historical factors, and therefore, in practice, it works quite differently in various parts of the world. Ania Loomba argues that the tensions about power and subjectivity have become central to the study of colonialism. The concept of colonial discourse is introduced to re-order the study of colonialism. Edward W. Said has introduced Orientalism as to inaugurate a new kind of study of colonialism. Loomba argues about colonial discourse which may help the readers to understand social happenings and their relationship with the discourse. According to Loomba, discourse analysis makes it possible to trace connections between the visible and the hidden, the dominant and the marginalized, ideas and institutions. It also allows us to see how power works through language, literature, culture, and institutions which regulate our daily lives. Loomba states that colonial discourse studies today are not restricted to delineating the workings of power they have tried to locate and theorize oppositions, resistances, and revolts on the part of colonized. Colonial discourse studies present a distorted picture of colonial rule in which central effects are inflated at the expense of economic and political institutions. Loomba adds further that colonial discourse studies erase any distinction between the material and ideological, because they simply concentrate on the latter.

C. Racism

Race is understood as combining certain physical characteristics – above all, skin color to differentiate the social classes and position in the society. ‘Race’ for cultural studies is a signifier indicating categories of people based on alleged biological characteristics, including skin pigmentation. Thus, the distinctiveness of the cultural studies approach to the topic lies in its treatment of race as a discursive – performative construction; that is, race is taken to be a form of identity. Race is understood not as a universal or absolute existent ‘thing’ but rather as a contingent and unstable cultural category with which people identify. However, racial categories are not entirely arbitrary either; rather, what they mean is temporarily stabilized by social practice. Understood as a form of identity, race does not exist outside of representation but is forged as a meaningful category in and by symbolization in the context of social and political power struggles. The concept of racialization refers to the way in which social relations between people have been structured by the signification of human biological characteristics. 15 Race is a problematic category. The anthropological description of human races as Caucasians, Negroid and Mongoloid is based on identifiable genetic. But, 15 Chris Baeer, Sage Dictionary, London; Sage Publication Inc, 2004, p. 170 given the possible genetic variation within races and the effects of migration, resettlement and intermarriage, the existence of races, as such, is itself often disputed. This accounts for the frequent use of the term in inverted commas; the implication being that it is a social and ideological construction and not a fact of biological nature, the result is one form of racism. A racism description is used to brand such groups with the stereotypes that mark them as inferior. 16 We, as a society, particular meanings and ideas to different skin colors and physical characteristics, which make up the bulk of our definition of race. Psychologist, Beverly Daniel Tatum, borrowing from Van de Berghe, defines race as ‘“a group that is socially defined but on the basis of physical criteria,’ including skin color and facial features”. 17 By the nineteenth-century, it was widely taken for granted that the human race was divided into superior whites and inferior others. With such natural gifts, it would seem only right that white people should establish colonies across the globe. Moreover, as fryer points out, ‘racism was not confined to a handful of cranks. Virtually every scientist and intellectual in nineteenth-century took it for granted that only people with white skin were capable of thinking and governing. 18 The differences of physical characteristics are very apparent in America, especially in Southern America which very strong with the issue of racism. In the slavery era, black people often become slave in white community. This problem 16 Peter Brooker, A Glossary of Cultural Theory, London: Arnold, 2003, pp.226-227. 17 Beverly Daniel Tatum, Why are All the Black Kids Sitting Together in the Cafetaria? And Other Conversations about Race. New York: Basic Books, 1997, p. 16. 18 Audrey smedley, Race and the Constructionist of Human Identity. 1998, March 21, 2011, p. 3 happened for centuries. The relationship of black and white people doesn’t run smoothly. Black and white people always distrust each other. White people do have prejudice over black people. They think black people are related to criminal hideous, because black people live in slum area, have no proper education, and are majority have drunkard. Conversely, black people are positioned lower than black people. The conflict happened between black and white people caused difference point of view about the problem in community and physically. Often we hear about riot and fight between races, this also experienced by black people in America. For about two centuries since seventeenth century black people had become slave by white people. The slavery system greatly influenced how whites define and deal with black.