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Brings together renowed and emerging critical voices to respond to the questions raised by the concept of the 'post-colonial'. The contributors explore the diverse cultures which are shaping our global future.
Enlightenment in the Colony opens up the history of the "Jewish question" for the first time to a broader discussion--one of the social exclusion of religious and cultural minorities in modern times, and in particular the crisis of Muslim identity in modern India. Aamir Mufti identifies the Hindu-Muslim conflict in India as a colonial variation of what he calls "the exemplary crisis of minority"--Jewishness in Europe. He shows how the emergence of this conflict in the late nineteenth century represented an early instance of the reinscription of the "Jewish question" in a non-Western society undergoing modernization under colonial rule. In so doing, he charts one particular route by which this European phenomenon linked to nation-states takes on a global significance. Mufti examines the literary dimensions of this crisis of identity through close readings of canonical texts of modern Western--mostly British-literature, as well as major works of modern Indian literature in Urdu and English. He argues that the one characteristic shared by all emerging national cultures since the nineteenth century is the minoritization of some social and cultural fragment of the population, and that national belonging and minority separatism go hand in hand with modernization. Enlightenment in the Colony calls for the adoption of secular, minority, and exilic perspectives in criticism and intellectual life as a means to critique the very forms of marginalization that give rise to the uniquely powerful minority voice in world literatures.
Postcolonialism offers challenging and provocative ways of thinking about colonial and neocolonial power, about self and other, and about the discourses that perpetuate postcolonial inequality and violence. Much of the seminal work in postcolonialism has been shaped by currents in philosophy, notably Marxism and ethics. "Understanding Postcolonialism" examines the philosophy of postcolonialism in order to reveal the often conflicting systems of thought which underpin it. In so doing, the book presents a reappraisal of the major postcolonial thinkers of the twentieth century.Ranging beyond the narrow selection of theorists to which the field is often restricted, the book explores the work of Fanon and Sartre, Gandhi, Nandy, and the Subaltern Studies Group, Foucault and Said, Derrida and Bhabha, Khatibi and Glissant, and Spivak, Mbembe and Mudimbe. A clear and accessible introduction to the subject, "Understanding Postcolonialism" reveals how, almost half a century after decolonisation, the complex relation between politics and ethics continues to shape postcolonial thought.
"Probably the most important historian of Africa currently writing in the English language. His intellectual reach and ambition have even taken influence far beyond African studies as such, and he has become one of the major voices contributing to debates over empire, colonialism and their aftermaths. This book is a call to reinvigorate the critical way in which history can be written. Cooper takes on many of the standard beliefs passing as postcolonial theory and breathes fresh air onto them."—Michael Watts, Director of the Institute of International Studies, Berkeley "This is a very much needed book: on Africa, on intellectual artisanship and on engagement in emancipatory projects. Drawing on his enormous erudition in colonial history, Cooper brings together an intellectual and a moral-political argument against a series of linked developments that privilege 'taking a stance' and in favor of studying processes of struggle through engaged scholarship."—Jane I. Guyer, author of Marginal Gains
Traces critical implications and potentials of political ecology and posthumanism for diverse forms of postcolonial critique. Analysis is developed through international cases, from city spaces in the Global North & South, food politics & colonial land use, representation, nation building, the Anthropocene, materiality and indigenous world views.
Gayatri Spivak, one of our best known cultural and literary theorists, addresses a vast range of political questions with both pen and voice in this unique book. The Post-Colonial Critic brings together a selection of interviews and discussions in which she has taken part over the past five years; together they articulate some of the most compelling politico-theoretical issues of the present. In these lively texts, students of Spivak's work will identify her unmistakeable voice as she speaks on questions of representation and self-representation, the politicization of deconstruction; the situations of post-colonial critics; pedagogical responsibility; and political strategies.
Are the “culture wars” over? When did they begin? What is their relationship to gender struggle and the dynamics of class? In her first full treatment of postcolonial studies, a field that she helped define, Gayatri Chakravorty Spivak, one of the world’s foremost literary theorists, poses these questions from within the postcolonial enclave. “We cannot merely continue to act out the part of Caliban,” Spivak writes; and her book is an attempt to understand and describe a more responsible role for the postcolonial critic. A Critique of Postcolonial Reason tracks the figure of the “native informant” through various cultural practices—philosophy, history, literature—to suggest that it emerges as the metropolitan hybrid. The book addresses feminists, philosophers, critics, and interventionist intellectuals, as they unite and divide. It ranges from Kant’s analytic of the sublime to child labor in Bangladesh. Throughout, the notion of a Third World interloper as the pure victim of a colonialist oppressor emerges as sharply suspect: the mud we sling at certain seemingly overbearing ancestors such as Marx and Kant may be the very ground we stand on. A major critical work, Spivak’s book redefines and repositions the postcolonial critic, leading her through transnational cultural studies into considerations of globality.
In a postcolonial world, where structures of power, hierarchy, and domination operate on a global scale, writers face an ethical and aesthetic dilemma: How to write without contributing to the inscription of inequality? How to process the colonial past without reverting to a pathology of self-disgust? Can literature ever be free of the shame of the postcolonial epoch--ever be truly postcolonial? As disparities of power seem only to be increasing, such questions are more urgent than ever. In this book, Timothy Bewes argues that shame is a dominant temperament in twentieth-century literature, and the key to understanding the ethics and aesthetics of the contemporary world. Drawing on thinkers such as Jean-Paul Sartre, Frantz Fanon, Theodor Adorno, and Gilles Deleuze, Bewes argues that in literature there is an "event" of shame that brings together these ethical and aesthetic tensions. Reading works by J. M. Coetzee, Joseph Conrad, Nadine Gordimer, V. S. Naipaul, Caryl Phillips, Ngugi wa Thiong'o, and Zoë Wicomb, Bewes presents a startling theory: the practices of postcolonial literature depend upon and repeat the same structures of thought and perception that made colonialism possible in the first place. As long as those structures remain in place, literature and critical thinking will remain steeped in shame. Offering a new mode of postcolonial reading, The Event of Postcolonial Shame demands a literature and a criticism that acknowledge their own ethical deficiency without seeking absolution from it.
Taking a strikingly interdisciplinary and global approach, Postcolonialism Cross-Examined reflects on the current status of postcolonial studies and attempts to break through traditional boundaries, creating a truly comparative and genuinely global phenomenon. Drawing together the field of mainstream postcolonial studies with post-Soviet postcolonial studies and studies of the late Ottoman Empire, the contributors in this volume question many of the concepts and assumptions we have become accustomed to in postcolonial studies, creating a fresh new version of the field. The volume calls the merits of the field into question, investigating how postcolonial studies may have perpetuated and normalized colonialism as an issue exclusive to Western colonial and imperial powers. The volume is the first to open a dialogue between three different areas of postcolonial scholarship that previously developed independently from one another: • the wide field of postcolonial studies working on European colonialism, • the growing field of post-Soviet postcolonial/post-imperial studies, • the still fledgling field of post-Ottoman postcolonial/post-imperial studies, supported by sideways glances at the multidirectional conditions of interaction in East Africa and the East and West Indies. Postcolonialism Cross-Examined looks at topics such as humanism, nationalism, multiculturalism, nostalgia, and the Anthropocene in order to piece together a new, broader vision for postcolonial studies in the twenty-first century. By including territories other than those covered by the postcolonial mainstream, the book strives to reframe the “postcolonial” as a genuinely global phenomenon and develop multidirectional postcolonial perspectives.
This book uses a postcolonial lens to question development’s dominant cultural representations and institutional practices, investigating the possibilities for a transformatory postcolonial politics. Ilan Kapoor examines recent development policy initiatives in such areas as ‘governance,’ ‘human rights’ and ‘participation’ to better understand and contest the production of knowledge in development - its cultural assumptions, power implications, and hegemonic politics. The volume shows how development practitioners and westernized elites/intellectuals are often complicit in this neo-colonial knowledge production. Noble gestures such as giving foreign aid or promoting participation and democracy frequently mask their institutional biases and economic and geopolitical interests, while silencing the subaltern (marginalized groups), on whose behalf they purportedly work. In response, the book argues for a radical ethical and political self-reflexivity that is vigilant to our reproduction of neo-colonialisms and amenable to public contestation of development priorities. It also underlines subaltern political strategies that can (and do) lead to greater democratic dialogue.