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This paper designates that Post colonialism or postcolonial aesthetic is a broad, postmodern intellectual discourse that has renewed the perception and understanding of modern history, cultural studies, political theories and literary criticism. Emerging from the colonial testimony of Third-world countries and the discourses of minorities, it aims at shedding ‘the colonial amnesia’ and creating tabulerasae (blank sheets / slates) with a view to rewriting /rethinking of all aspects of the colonial process from the beginning of colonial contact and addressing the questions of history, culture, identity, ethnicity, gender, language and education It entered the agenda of metropolitan intellectuals and academics as a reflex of a new consciousness around 1960 in the wake of political independence sought by various Third-World countries in Africa (Kenya, Tanzania, Ghana and Nigeria), Asian Continent (India, Pakistan and Bangladesh) and the Caribbean (Jamaica, Trinidad and Guyana).. These now independent states / countries shared a common history of colonial domination, the imposition of the English language and British ways and styles, loss of indigenous cultures, psychological dependency and slavish survivalism. Hence, the rejection of the Western hegemony forms the nucleus of the postcolonial rhetoric which in turn creates space for marginalized groups or the disadvantaged nations. It exploits the Derridean deconstructive strategies and subversive modes like hybridity, orature, mimicry, ambivalence etc for destabilization of Eurocentric norms and ways of thinking and thus punctures the widespread tendency in contemporary discourse of giving, in the words of Homi k. Bhaba, “a hegemonic ‘normality’ to the uneven development and the differential, often disadvantaged, histories of nations, race, communities and peoples” (Bhaba,1994:71). In other words, it provides a means of reclamation of cultural past and resistance by which any exploitative and discriminative practices can be challenged.

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