Routledge Handbook of Literacy Studies, 2015
Chapter 3: Postcolonial Approaches to Literacy: Understanding the ‘Other’
Dr. Rahat Naqvi is the author of Chapter 3: Postcolonial Approaches to Literacy: Understanding the ‘Other.’ She is an Associate Professor of Languages and Diversity Education at the University of Calgary, Canada. She was born and raised in Pakistan, where she received a “dual education” in English and Urdu, her native language, as well as in Christian and Muslim religious studies. She eventually moved to Paris to study and teach French. Her work centers on dual language pedagogies, and she lectures internationally on the subject.
I will begin by analyzing the title to this chapter’s essay. The first half of the title, “ Postcolonial Approaches to Literacy,” begins with the idea of post-colonialism, which is a sociological position that has been studied since the second half of the 20th century. Numerous scholars have shown how people who were colonized by European powers not only appropriated the manners and language of their colonizers, but they reworked the language and culture into a unique literacy, one that they could call their own. As Dr. Naqvi wrote, the colonized people were “speaking back” to the European colonialists that moved through Asia, Africa and other parts of the world in past centuries. They were “reframing the language, intellect and strategies” (p.50) of their colonizers. Dr. Naqvi states that the field of education needs to revisit and
re-examine this phenomenon, that “the focus of the teaching of critical literacy is to generate alternatives to dominant and taken-for-granted social imaginaries”(p.50).
The second half of the title, “ Understanding the ‘Other’,” refers to acknowledging this societal imbalance between people who have been colonized and the colonizers. She uses the terms “the oppressed” and “the oppressors” to highlight instances where power has forced a group of people into subservient social positions. She questions whether we can even see the distinctions between cultures anymore, since the impact of a distant colonization on our lives is not necessarily obvious. The term ‘the Other’ acknowledges people who have not had a voice, and her use of the word “Understanding” makes it clear that she hopes for deeper knowledge, and a more socially just environment for all.
Her choice of work to introduce under the heading, Historical Perspectives, is interesting, because the author she quoted was writing in the 1990’s, not usually considered a historical distance of time, but his perspective was brilliant. His name is Homi Bhabha and he is a scholar
from India who currently heads the Humanities Center at Harvard University. He coined the term, “third space” to define the area where two cultures collide. It is in this area where new cultural identities can be formed from the traditional ways of thinking of each culture. For true
success, this reformulation needs to occur with an integration of all aspects of a new, multicultural world; something that can be difficult when the colonized are migrant or nomadic people. Bhabha writes of “hybridity” and “mimicry” (p.53) to explain the blending between
these indigenous and colonial cultures. Dr. Naqvi deduces that, in this instance, the goal of critical literacy should include the development of an area, or boundary, where communication can occur, as opposed to defining the end result of integration as nothing less than the successful
blending between two cultures in order to form a new identity.
On the topic of current research, Dr. Naqvi begins with a very sensible appeal for the efforts of different cultures to appreciate each other. She writes of a civil society, where people can acknowledge their differences and learn from their unique experiences. She feels this is a much more realistic approach to the fact of a multicultural world than the efforts made historically to “eliminate the Other” (p.56). She also realizes how difficult a task this can be!
She suggests that children be educated from a young age with the skills for critical thinking and questioning. The power relationship between dominant and subordinate cultures can be examined with an unbiased understanding when the lessons of analysis are applied. She envisions classrooms that are open-minded and instructive when students are allowed to explore other cultures and form their own opinions. She also sees language instruction as an ideal method to introduce students to new cultural experiences.
In conclusion, Dr. Naqvi maintains that the goal of becoming aware of a post-colonial world includes an acknowledgment of multi-culturalism on every level of human interaction. She believes the process of personal cultural integration leads to integration on a much larger scale
within the world community. She also affirms that the duality of cultures is at the center of the immigrant experience and this duality can be seen as a bellwether for change with respect to the sharing of unique perspectives and experiences among the world’s cultures.
This is a very elegant and heart-felt study on the subject of multi-culturalism and the world’s response to co-habiting with people who may be seen as ‘the Other.’ At the beginning of the chapter, Dr. Naqvi quoted the African American writer, W.E.B. Du Bois, and she ends this chapter with the exact same quote, which is certainly worth repeating here:
It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others. – Du Bois, 1903
Dr. Naqvi has lived the immigrant experience, first-hand. She grew up in an environment that was under British rule and she remembers well the efforts made during her schooling to expose her to both Western and Asian perspectives, as well as multiple languages and religions.
For myself, living in an urban area like Charlotte, NC, I have an opportunity to meet many different people from many cultures and to explore the various ways I can reach out and help create that bridge of understanding. The “third space” can be seen as an opportunity or a
threat depending on a person’s perspective, but as educators, it is imperative that we acknowledge our differences and embrace the sharing of cultures, in an effort to increase tolerance and educational enlightenment in our classroom environments.