Colonial mentality
[10]Frantz Fanon's Marxist writings on imperialism, racism, and decolonizing struggles have influenced post-colonial discussions about the internalization of colonial prejudice.
According to Fanon this results in a destabilizing existential conflict within the colonized culture:"In the West, the family circle, the effects of education, and the relatively high standard of living of the working class provide a more or less efficient protection against the harmful action of these pastimes.
[23][24] These claims base their assumptions on the lack of a unified Hindu identity prior to the period of colonial rule,[25] and modern Hinduism's unprecedented outward focus on a monotheistic Vedanta worldview.
[27] It has been noted that the prominence of the Bhagavad Gita as a primary religious text in Hindu discourse was a historical response to European criticisms of Indian culture.
[26] Europeans found that the Gita had more in common with their own Christian Bible, leading to the denouncement of Hindu practices more distantly related to monotheistic world views; with some historians claiming that Indians began to characterize their faith as the equivalent of Christianity in belief (especially in terms of monotheism) and structure (in terms of providing an equivalent primary sacred text).
[29] Reflecting the same arguments made by Christian missionaries, who argued that the more superstitious elements of Hindu practice were responsible for corrupting the potential rational philosophy of the faith (i.e. the more Christian-like sentiments).
[35] In his famous poem "The White Man's Burden", Kipling directly argues for this point by romanticizing the "civilising mission" in non-Western countries.
[40] His portrayal of Indians in his Jungle Book stories have also been criticized by Jane Hotchkiss as examples of the chauvinistic infantilization of colonized peoples in popular culture.
[41] Some historians claim that Kipling's works have contributed towards the development of a colonial mentality in the ways that the colonized people in these fictional narratives are made submissive to and dependent on their white rulers.
Unlike Mestizos, castizos or indigenous people who were protected by the Leyes de las Indias "to be treated like equals, as citizens of the Spanish Empire".
As a result of this system, people of African descent struggled to downplay their indigenous heritage and cultural trappings, in order to appear superficially more Spanish or natives.
[55] The census of 1870 stated that at least one-third of the population of Luzon had partial Hispanic ancestry (from varying points of origin and ranging from Latin America to Spain).
