Postcolonial Europe - 10/03/10

The complexities involved in the notion of Postcolonial Europe have manifested in a two-fold case. On the one side the concept of the postcolonial problematizes the idea of Europe. On the other, it is the very notion of Europe irritating postcolonial studies.

To begin with the Postcolonial, it appears Europe is confronted with a past it is all too often trying to forget. This heavy weight dampening Europe’s growth as an idealized construct, has political implications for traditional “non-European” considerations. With a history of over 2000 years steep in the Christian faith, the assortment of religions is causing difficulties for defining what it means to be European and be part of Europe. The barbarity of Europe’s past agitates the ‘Eurocentric vision’ of civilization. It is argued however that Europe would do well to nurture its past in order to grow into a New Europe as the words on Walter Benjamin’s grave read – ‘There is no document of civilisation that is not a document of barbarism’. There is no escaping a past, only a future that learns from its barbarity.

In terms of the Europe in this debate, the idea of who, where and what Europe means complicates postcolonial studies. Europe is described as the ultimate destination for school leavers, a place of exciting opportunity and culture. However Europe is a spatial and social construct that can never be grasped. Europe is not grounded within geographical boundaries. It does not consist of a single continent but is in fact a transnational, culturally diverse idea, perpetuated by institutional teachings. Instead of Europe and its cosmopolitan misgivings, the concept of Euroland is suggested in its place. The politics of Europe complicate the presence of European and non-European identities. Countries wanting to buy into the success of the Euro are being turned away because of vast differences in religious and cultural beliefs. This kind of attitude brings about a new racism, one that is based on culture rather than colour. Voting rights also become a discussion point for the future of postcolonial studies as those living within an EU country, without citizenship, are denied a vote due to their transient visa.

The transformation of what Europe became was a process of ‘hybridization and multiculturalism’ where former enemies became neighbours and the recognition of the Other was a reality of its identity. The postcolonial study of Europe is not only complicated by the route Europe has taken to modernise itself, it is also affected by its exterior - other modern societies clambering to Westernize and de-Westernize their spaces. If the spread of Euroland is global and this concept is not fixed, the future of Euroland is problematic - both for itself and postcolonial studies. Determining what can become Euroland is complicated by its vast occupancy. Deciding on how one becomes part of Euroland is no longer viable by war. The spread of the European ideal will in postcolonial terms, see it cease to exist. Europe is everywhere and then again nowhere.