Issue 13: After Post-Colonialism? (Spring 2009) Maia Dauner and Cynthia Foo This issue of Invisible Culture addresses an enormous topic with a mix of trepidation and humility: what role do post-colonial theorizations of identity and politics play in contemporary visual culture? How are the methodologies of thinkers such as Homi Bhabha, Gayatri Spivak, Stuart Hall, Paul Gilroy, Edward Said, and Dipesh Chakrabarty (amongst many others) articulated today? What possibilities and limitations do various forms of theorization (post-colonial, neo-colonial, post-post-colonialism, or Cosmopolitanism) offer to a consideration of visual and cultural practice concerned with identity and place? As guest editors, we chose this topic because it is one that we find ourselves grappling with in our own research. Maia Dauner’s doctoral dissertation work addresses the tactics of artists who creatively stage racial identities in order to highlight the very unstable ground upon which these identities rest. She wonders, how is race deployed in these practices and how does it continue to be performed? Cynthia Foo’s work also explores similar territory, seeking to consider the role of chaotic, amateurish, audience-involved …

Issue 13: After Post-Colonialism? (Spring 2009) Cynthia Foo On October 1, 2008, Benedict Anderson presented a talk at Columbia University in which he discussed his upcoming book, a biography of the Chinese-Indonesian journalist Kwee Thiam Tjing. Having found a book of Kwee’s writings in a second-hand bookshop in Indonesia in 1962, Anderson describes his surprise that no one could identify the pseudonymous author, who wrote what Anderson considers to be “the greatest piece of prose written in the first half of the 20th century by anybody in Indonesia.” For years after Kwee’s death, Anderson explains, details of the journalist’s life and work were forgotten. It was only recently that Anderson was himself able to write about the author, in the process considering the role of cosmopolitanism in the life of the colonial subject. Kwee wrote mainly during the period between the failed local Communist uprisings of 1926-‘27 and the end of Dutch colonial rule in Indonesia. Anderson explains that Kwee’s writings detail and often parody the complicated relationships among the Dutch, Indonesian, and Chinese populations. The complex …

Issue 13: After Post-Colonialism? (Spring 2009) Charlotte McIvor Roddy Doyle famously posited a relationship between the Irish and African-Americans thus in his 1987 novel The Committments: –The Irish are the niggers of Europe, lads. They nearly gasped: it was so true. –An’ Dubliners are the niggers of Ireland. The culchies have fuckin’ everythin’. An’ the northside Dubliners are the niggers o’ Dublin. —–Say it loud, I’m black an’ I’m proud. He grinned. He’d impressed himself again. He’d won them. They couldn’t say anything.1 Jimmy Rabitte, band manager, uses this turn of phrase to convince his motley crowd of Dublin Irish musicians to form a soul band, although the phrase was later reimagined in the film as, “The Irish are the blacks of Europe” [emphasis mine]. In 1987, in the midst of the continuing Troubles in the North, long posited by some as an anti-colonial war, and ongoing poverty in the Republic, Rabbitte’s statement had a particular resonance. It captured the confused ethnic identity of the Irish throughout the 19th and 20th centuries as well as …

Issue 13: After Post-Colonialism? (Spring 2009) Mark R. Westmoreland In Mona Hatoum’s experimental video, Measures of Distance (1981), she densely layers fragmented clips of audio recording, written correspondence, and intimate images in a way that accentuates the distance of exile. Nude photos of Hatoum’s mother appear in close-up, rendering them initially undecipherable. A second visual layer of hand-written letters from Hatoum’s mother further obscures the images on screen, the letters themselves only revealing fragmented Arabic script that prevents the viewer from reading more than a few discontinuous phrases. Meanwhile, we hear a conversation in Arabic between two women that competes with the louder voice-over translations in English. While these communiqués between Hatoum in London and her mother in Beirut are themselves markers of separation, the way the layers compete and obscure each other speaks directly to the infrastructural ruptures of phone lines and postal services during the Lebanese civil wars. Furthermore, the way the narrative reveals familial tension offers another dimension of distance inflected but not caused by Hatoum’s exile. While ostensibly about family relations …