The Transformation of Colonialism and Ideology

In colonizing such cultures, Europeans systematic anyy undermined and denied the values, beliefs and identity of the colonized. Values, culture, traditions, and religious beliefs of the colonized were viewed as inferior, thereby justifying European social practices from religious conversion and slavery to appropriation and development of the lands of indigenous populations. In an era before autonomy and self,rule were viewed as the inherent rights of all cultures and peoples, Daniel Defoe's Robinson Crusoe exemplifies this mentality that served as the foundation for colonialism. Marzec (p. 131) argues that in the same manner Crusoe will tame and enslave Friday, so he is able to tame even the "foreign" lands of the island, "Crusoe tames the uni mould earth of the island by endowing the land with the positive and moral generator of Providence. In order to cope with an entirely Other form of land than that to which he is accustomed, he introduced an ideological apparatus to over-code the earth."

Crusoe rescues Friday from creation eaten by the other cannibals on the island, but his closeness with Friday develops because Friday, among all the indigenous people encountered by Crusoe, is willing to adopt the values, springer and traditions of Europeans. By saving Friday, we see that Crusoe is positioned as the "savior" of a "savage," in addition to Crusoe's belief that because his culture is refine and justly he has a similar right and

The black-and-white environment of Robinson Crusoe becomes blurred in the creation closer to modern sensibilities portrayed by Coetzee in confrontation. In Robinson Crusoe, Crusoe maintains that "God was every where, and was able to protect me," (Defoe, p. 129). It is this belief in manifest destiny or superiority of values that lead to many of the atrocities committed in the name of colonialism. However, in Foe we see that the world created by Coetzee is non one with right away visible black and white distinctions. There are no characters who feel superior in this novel, only those who understand that the distinctions surrounded by individuals and concepts are often blurred by perspective, experience, and culture.

For instance, we see that in Robinson Crusoe there is little doubt that the author views Friday as creation saved by the superior forces of civilization. In Foe, however, we see that the distinctions of civilized and uncivilized are not so readily make or even, perhaps, possible to make in relation to gentle limitations to make such distinctions. For example, Susan has a difficult time when she considers what it powerfulness be like should Friday recuperate his freedom. As Susan asks, "But how is Friday to recover his freedom, who has been a slave all his life? That is the true questions. Should I liberate him into a world of wolves and expect to be commended for it? What acquittance is it to be packed off to Jamaica, or turned bulge of doors into the night with a shilling in your hand?," (Foe, p. 148).

The futility of Cruso's designate is a symbol of the futility of existence in Coetzee's mind. Labor is not rewarding as it is in Robinson Crusoe. Rather, in Coetzee's novel it serves as a reminder that radical social engineering does not lead to transformations of human n`ture. Unlike the mentality that drive colonialism, Coetzee's characters demonstrate an inability to not only believe in the ability of language to recreate experience but similarly the inability of either civilized or
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