
1. According to Homi Bhabha, why can the colonized never achieve equality with the colonizers?
~ According to Homi Bhabha, the colonized never achieve equality because the colonizers' self-definitions depend on their superiority over the colonized. 
@ According to Homi Bhabha, the colonized never achieve equality because the colonizers' self-definitions depend on their superiority over the colonized.
a. The colonized never achieve equality because they cannot speak for themselves.
b. The colonized never achieve equality because the colonizers do not try to teach the colonized how to achieve equality.
c. The colonized never achieve equality because they do not seek it. 
*d. The colonized never achieve equality because the colonizers' self-definitions depend on their superiority over the colonized.

2. The colonized elite help to create the culture of the colonized by
~ The colonized elite help to create the culture of the colonized by provoking the colonizers to reject colonized elites' attempts to mimic imperial culture. The rejection takes the form of re-articulating imperial culture as different from that of the colonized peoples.
@ The colonized elite help to create the culture of the colonized by provoking the colonizers to reject colonized elites' attempts to mimic imperial culture. The rejection takes the form of re-articulating imperial culture as different from that of the colonized peoples.
a. refusing to submit to the hegemonic culture of the colonizer.
*b. provoking the colonizer to reject colonized elites' attempts to mimic imperial culture by re-articulating imperial culture as different from that of the colonized peoples.
c. changing the mode of production to suit the colonizer.
d. ignoring the wishes of the colonized peoples.

3. In which of the following quotations does Bhabha invoke Derridean deconstructive analysis?
~ "The ambivalence which thus in informs this strategy is discernible, for example, in Locke's Second Treatise which splits to reveal the limitations of liberty in his double use of the word 'slave': first simply, descriptively as the locus of a legitimate form of ownership, then as the trope for an intolerable, illegitimate exercise of power." Here Bhabha invokes Derridian deconstructive technique by pointing out how Locke uses the term "slave" in two senses: legitimate ownership and illegitimate use of power. This is the double-edged word that permits a Derridean deconstruction.
@ "The ambivalence which thus in informs this strategy is discernible, for example, in Locke's Second Treatise which splits to reveal the limitations of liberty in his double use of the word 'slave': first simply, descriptively as the locus of a legitimate form of ownership, then as the trope for an intolerable, illegitimate exercise of power." Here Bhabha invokes Derridian deconstructive technique by pointing out how Locke uses the term "slave" in two senses: legitimate ownership and illegitimate use of power. This is the double-edged word that permits a Derridean deconstruction.
a. "I want to turn to this process by which the look of surveillance returns as the displacing gaze of the disciplined, where the observer becomes the observed and 'partial' representation rearticulates the whole notion of identity and alienates it from essence."
*b. "The ambivalence which thus in informs this strategy is discernible, for example, in Locke's Second Treatise which splits to reveal the limitations of liberty in his double use of the word 'slave': first simply, descriptively as the locus of a legitimate form of ownership, then as the trope for an intolerable, illegitimate exercise of power." 
c. "The discourse of post-Enlightenment English colonialism often speaks in a tongue that is forked, not false. If colonialism takes power in the name of history, it repeatedly exercises its authority through figures of farce."
d. "In the ambivalent world of the 'not quite/not white,' on the margins of metropolitan desire, the founding objects of the Western world become erratic, eccentric, accidental objets trouvés of the colonial discourse--the part-objects of presence. It is then that the body and the book lose their representational authority."

4. The "mimic man" is
~ The "mimic man" is the colonized elite who mimics the behaviors and attitudes of the colonizer in an attempt to gain his country's independence, whom the colonizers will forever see as "not quite/ not white."
@ The "mimic man" is the colonized elite who mimics the behaviors and attitudes of the colonizer in an attempt to gain his country's independence, whom the colonizers will forever see as "not quite/ not white."
a. the colonized elite who will eventually lead his people to equality with the colonizers by the process of mimicry.
b. another term for all those who find themselves living under colonizer rule.
*c. the colonized elite who mimics the behaviors and attitudes of the colonizer in an attempt to gain his country's independence, whom the colonizers will forever see as "not quite/ not white."
d. not seen by Bhabha to be the motive force behind the production of culture of the colonized.

5. Which of the following is an example of mimicry as Bhabha defines it?
~ All of these examples describe mimicry of some type, but only the boy whose shoes are not quite right is performing mimicry as Bhabha defines it, as both resemblance and threat. The wealthier kids don't want to associate with the working-class boy. That would mean losing their sense of class superiority, that they are better than someone else. His mimicry threatens their superiority, so they change their definition of what is cool to exclude him.
@ All of these examples describe mimicry of some type, but only the boy whose shoes are not quite right is performing mimicry as Bhabha defines it, as both resemblance and threat. The wealthier kids don't want to associate with the working-class boy. That would mean losing their sense of class superiority, that they are better than someone else. His mimicry threatens their superiority, so they change their definition of what is cool to exclude him.
a. At the playground, a boy sees another child eating a cookie and asks his mother if he can have a cookie too.
b. A teenager watches her mother driving the family car in order to learn how to drive.
c. A reformer in a country colonized by Great Britain creates British-style educational institutions.
*d. A boy from a working-class family sees kids at his school wearing brand-name shoes and hears them talking about the Netflix series _Stranger Things_. In an effort to gain acceptance among them, he buys a pair of similar shoes in a thrift store and starts watching _Stranger Things_. His efforts to gain acceptance fail: his shoes are similar but not quite right, and the kids don't want to associate with him, so they stop discussing _Stranger Things_ and start discussing shows on Disney+ instead.

6. According to Bhabha, mimicry is both resemblance and _____.
~ Mimicry here is seen as both resemblance and menace.
@ Mimicry here is seen as both resemblance and menace.
*a. menace
b. necessary
c. mockery
d. power

7. "Mimicry reveals something in so far as it is distinct from what might be called an itself that is behind. The effect of mimicry is camouflage.... It is not a question of harmonizing with the background but against a mottled background, of becoming mottled--exactly like the technique of camouflage practised in human warfare." Why does Bhabha choose to present this quotation that likens mimicry to the military technique of camouflage?
~ Using the metaphor of warfare implies that mimicry is dangerous; the colonial elites mimic the colonizers to demonstrate their equality or worth and thereby gain independence.
@ Using the metaphor of warfare implies that mimicry is dangerous; the colonial elites mimic the colonizers to demonstrate their equality or worth and thereby gain independence.
*a. Using the metaphor of warfare implies that mimicry is dangerous; the colonial elites mimic the colonizers to demonstrate their equality or worth and thereby gain independence.
b. Using the metaphor of warfare implies that mimicry is is a group effort; the colonized must all be in agreement of their subject status.
c.  Using the metaphor of warfare implies that mimicry is dangerous; the colonized will never attempt to escape colonization due to fear of military intervention on the part of the colonizer.
d. Using the metaphor of warfare implies that mimicry is is a group effort; the colonized and the colonizers must come to some agreement.

8. The positions we inhabit in society that influence the way we see the world, such as race, gender, generation, and class, are known as what?
~ The positions we inhabit in society that influence the way we see the world, such as race, gender, generation, and class, are known as subject positions.
@ The positions we inhabit in society that influence the way we see the world, such as race, gender, generation, and class, are known as subject positions.
a. hegemony
*b. subject positions 
c. a semiotic concept of culture
d. social positions

9. "What I have called its 'identity effects' are always crucially split. Under cover of camouflage, mimicry, like the fetish, is a part-object that radically revalues the normative knowledge of the priority of race, writing, history. For the fetish mimes the forms of authority at the point at which it deauthorizes them." Bhabha's concept of "splitting" implies
~ Bhabha's concept of "splitting" implies that the colonized elite's behaviors and institutions mimic those of the colonizers to the point at which the colonizers' presence is no longer necessary. The colonizers' perception of this forces them to re-articulate the difference between the colonizers and the colonized, always moving the bar.
@ Bhabha's concept of "splitting" implies that the colonized elite's behaviors and institutions mimic those of the colonizers to the point at which the colonizers' presence is no longer necessary. The colonizers' perception of this forces them to re-articulate the difference between the colonizers and the colonized, always moving the bar.
a. that the colonized elite will never gain independence through mimicry.
b. that the existence of the colonized elite is constrained by power relations.
c.  that the colonized elite must convince the rest of the colonized to fully adopt the ways of the colonizers.
*d. that the colonized elite's behaviors and institutions mimic those of the colonizers to the point at which the colonizers' presence is no longer necessary. The colonizers' perception of this forces them to re-articulate the difference between the colonizers and the colonized, always moving the bar.

10. The re-articulation of the colonizers' position over the colonized by using stereotypes is known as
~ The re-articulation of the colonizers' position over the colonized by using stereotypes is a metonymy of presence. This is a response to the menacing aspect of mimicry.
@ The re-articulation of the colonizers' position over the colonized by using stereotypes is a metonymy of presence. This is a response to the menacing aspect of mimicry.
a. the interdictory otherness.
b. the resemblance aspect of mimicry.
*c. a metonymy of presence.
d. the articulation of partial presence.