Neocolonialism------- is the practice of using capitalism, globalization, and cultural forces to control a country (usually former European colonies

in Africa or Asia) in lieu of direct military or political control. Such control can be economic, cultural, or linguistic; by promoting one's own culture, language or media in the colony, corporations embedded in that culture can then make greater headway in opening the markets in those countries. Thus, neocolonialism would be the end result of relatively benign business interests leading to deleterious cultural effects. The term 'neocolonialism' was first coined by Kwame Nkrumah, the first post-independence president of Ghana, and has been discussed by a number of twentieth century scholars and philosophers, including Jean-Paul Sartre and Noam Chomsky. "Neocolonialism" is a term used by post-colonial critics of developed countries' involvement in the developing world. Writings within the theoretical framework of neocolonialism argue that existing or past international economic arrangements created by former colonial powers were or are used to maintain control of their former colonies and dependencies after the colonial independence movements of the postWorld War II period. The term neocolonialism can combine a critique of current actual colonialism (where some states continue administrating foreign territories and their populations in violation of United Nations resolutions[1]) and a critique of the involvement of modern capitalist businesses in nations which were former colonies. Critics adherent to neocolonialism contend that multinational corporations continue to exploit the resources of post-colonial states, and that this economic control inherent to neocolonialism is akin to the classical, European colonialism practiced from the 16th to the 20th centuries. In broader usage, neocolonialism may simply refer to the involvement of powerful countries in the affairs of less powerful countries; this is especially relevant in modern Latin America. In this sense, neocolonialism implies a form of contemporary "economic imperialism": that powerful nations behave like colonial powers of imperialism, and that this behavior is likened to colonialism in a post-colonial world.

Hybridity Another outcome of the colonizer/colonized relationship is Hybridity. It is a kind of partial adaptation which occurs on cultural, linguistic or psychological levels. In post-colonial societies, it occurs both as a result of conscious moments of cultural suppression, as when the colonial power invades to consolidate political and economic control, or when settler invaders dispossess indigenous peoples and force them to assimilate to new social patterns (Ashcroft, Griffiths, and Tiffin: 1995 183). Hybridity can be called a consolidation of two different cultures which occurs as result of the constant interaction of the two people. It results into a third breed or mixed race which has the qualities of both the cultures. David Coley, as quoted by Hawley, asserts that if any fact is well established in history, it is that the miscegenetic [hybrid] or mixed races are much superior, mentally, physically, and morally, to those pure or unmixed (298). Bhabha calls it the Third Space and asserts that all cultural statements and systems are constructed within this space (Ashcroft, Griffiths,

Diaspora : The word "diaspora" is derived from the Greek verb speiro (to sow) and the preposition dia (over). When applied to humans, the ancient Greeks thought of diaspora as migration and colonization. By contrast, for Jews, Africans, Palestinians and Armenians the expression acquired a more sinister and brutal meaning. Diaspora signified a collective trauma, a banishment, where one dreamed of home but lived in exile. Other peoples abroad who have also maintained strong identities have, in recent years, defined themselves as Diasporas, though they were neither active agents of colonization nor passive victims of persecution. All diasporic communities settled outside their natal (or imagined natal) territories, acknowledge that "the old country"--a notion often buried deep in language, religion, custom or folklore--always has some claim on their loyalty and emotion. (Robert Cohen ix). Five kinds of Diaspora: Victim(e.g. Jews, Africans, Armenians), Labour (Indian, Chinese), Trade (Chinese and Lebanese), Imperial (the British), Cultural diasporas(the Caribbean).