Critical theory is one of the more common approaches to studying international relations because it involves so much many varying considerations. It involves many of the more modern/progressive relations theories, including those with feminist or “neo” undertones. Among these is post-colonialism, a study of the way in which colonialism and imperialism affects nations that were (and are) subjected to colonial pushes at the hands of great governments pushing for expansion.

The deconstruction of nations and their current forms uses a feminist perspective, by focusing on the minority groups involved in the overarching issues. The minority group is that which endures oppression committed by the imperialists or a majority group. Continuing the example of Indians during the establishment and rule of the British East India Trading Co., the indigenous Indians (and all sub-categorical castes) are the group that faces the largest amount of oppression. When the hybrid/subaltern culture is later studied, the finding is disconcerting: the sub-nationality is feminized and subjugated. While post-colonialist trains of thought remember the history of these hybridized societies, Western history, as a rule, remembers the way in which dominating these subalterns has become helpful.

Post-colonialism is the way theorists define the transformation of global cultural values. By breaking down the reasons for colonialism and effects of it, formulating a conclusive hypothesis about the coming future is more useful. The Western-adopted version of the post-colonialist theory is one meant to provide a re-envisioning of the future. How can we create a global society that is not exclusive to a fault? How do we ensure that we are no longer degrading our own futures, or our children’s? The various methods of developing mores and ethics include cultural practices concerning familial and societal interactions, but these are affected by markets and expansionism. Through these last two outlets, the West has become something of a beacon of morality, creating a position as “teacher” in the developing world. Christian-based laws and democratic governments are superimposed on subalterns that reject their imperialist invaders while simultaneously adopting several of these customs.

Today, the American imperialism exercised in the Middle East since the 1970’s is a prominent example of the way in which imperialist nations can create hybridized cultures and cause havoc, destroying collective histories and creating nations that fulfill the needs of imperialists. Commonly cited as reasons for Middle Eastern colonialism are the presence of minerals and oil, and the forcible spread of Christianity. The current view of Middle Eastern nations is one of them as highly feminine. Given the masculinity of the United States in the international political world, this is, well….bad.

One of the most telling effects of the colonialist movement is the rhetorical manner by which those colonized areas are referenced. Developing nations in the Middle East and Asia are referred to often as the “Third World”. Not only is this an outdated term, it is also a feminizing one; meaning that the subalterns being mentioned are being belittled. Due to the size of these subalterns and their relatively small roll in the market throughout history, they are easy to ignore and think of as irrelevant.

This is not just a result of a bloody and controlling history, however. It is the result of a contemporary colonialism perpetrated through the continuation similar practices today. History is verging on repeating itself. As the West continues to force culture further into the East, we find greater challenges arising in the face of international cooperation. While our continued discussion of deconstruction and reasoning might provide us with a better idea of a positive direction for the world to take, we now have to choose not to ignore what we know about one another.