![]() ![]() ‘The talk’ about the colonial past is embedded in our political discourses, our humour, poetry, music, story telling and other common sense ways of passing on both a narrative of history and an attitude about history. We have become quite good at talking that kind of talk, most often amongst ourselves, for ourselves and to ourselves. Indigenous peoples as an international group have had to challenge, understand and have a shared language for talking about the history, the sociology, the psychology and the politics of imperialism and colonialism as an epic story telling of huge devastation, painful struggle and persistent survival. ![]() Imperialism still hurts, still destroys and is reforming itself constantly. While the project of creating this literature is important, what indigenous activists would argue is that imperialism cannot be struggled over only at the level of text and literature. In a literary sense this has been defined by writers like Salman Rushdie, Ngugi wa Thiong’o and many others whose literary origins are grounded in the landscapes, languages, cultures and imaginative worlds of peoples and nations whose own histories were interrupted and radically reformulated by European imperialism. Writing about our experiences under imperialism and its more specific expression of colonialism has become a significant project of the indigenous world. It is part of our story, our version of modernity. ![]() Imperialism frames the indigenous experience. ![]()
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