Pub Date : 2018-07-03DOI: 10.5422/FORDHAM/9780823280063.003.0006
Anupama Rao
This essay focuses on the inherent globality of anticaste thought, and underscores the significance of historical comparison (race, class, minority) in the writings of key thinkers who predicated radical equality on the annihilation of caste. The essay argues against culturalizing caste, which has been the dominant mode for apprehending its social specificity, and instead argues that efforts at political commensuration offer key instances for understanding heterodox histories and practices of subject formation. By placing anticaste thought within a global field of concern about historic dispossession and human emancipation, the essay also addresses the politics of the twentieth century through a genealogy of the exceptional subject, e.g., the Dalit [outcaste] or the remainder, and argues that this offers rich possibilities for enlarging the conceptual matrix of “politics” and political subjectivity.
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Pub Date : 2018-07-03DOI: 10.5422/fordham/9780823280063.003.0004
S. Chari
This chapter begins with C.L.R. James’ quip on considering the passage of his ideas to South Africa, that “revolution moves in mysterious ways its wonders to perform.” From a reading of James’ Black Jacobins the paper shifts to a diagnosis of four dialectical moments in anti-apartheid Durban, South Africa. The ‘moment of the disqualified’ exemplifies best what James (citing Hegel) calls “the seriousness, the suffering, the patience and the labour of the negative.” Emerging from this detour through the rough and tumble of revolutionary Durban, through the making and unmaking of coalitional Black politics, the paper connects the critique of the essential Black political subject with the work of reimagining revolution against racial capitalism. The key argument is that a postcolonial politics to come must circuit through the insights of the Black radical tradition, while stretching the spectre of Black Power into new, and newly creolized futures.
{"title":"Mysterious Moves of Revolution: Specters of Black Power, Futures of Postcoloniality","authors":"S. Chari","doi":"10.5422/fordham/9780823280063.003.0004","DOIUrl":"https://doi.org/10.5422/fordham/9780823280063.003.0004","url":null,"abstract":"This chapter begins with C.L.R. James’ quip on considering the passage of his ideas to South Africa, that “revolution moves in mysterious ways its wonders to perform.” From a reading of James’ Black Jacobins the paper shifts to a diagnosis of four dialectical moments in anti-apartheid Durban, South Africa. The ‘moment of the disqualified’ exemplifies best what James (citing Hegel) calls “the seriousness, the suffering, the patience and the labour of the negative.” Emerging from this detour through the rough and tumble of revolutionary Durban, through the making and unmaking of coalitional Black politics, the paper connects the critique of the essential Black political subject with the work of reimagining revolution against racial capitalism. The key argument is that a postcolonial politics to come must circuit through the insights of the Black radical tradition, while stretching the spectre of Black Power into new, and newly creolized futures.","PeriodicalId":231336,"journal":{"name":"The Postcolonial Contemporary","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129299715","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-07-03DOI: 10.5422/FORDHAM/9780823280063.003.0007
Adam Spanos
This chapter delinks the avant-garde from the contingent cultural expressions of imperialism prevalent at the time of its emergence in Europe and speculates on the possibility of an avant-garde not aggrandized by foreign domination. Like his Surrealist counterparts in the West, Egyptian writer Edwar al-Kharrat aimed to produce total social change by means of obscure rather than didactic references. He did so not to shock his compatriots out of bourgeois complacency, however, but to stimulate them to more autonomous thinking about the history of their subjection to neocolonial and dictatorial forms of authority. Al-Kharrat arranged a literary mosaic comprising scenes of transhistorical suffering without causal narrative, leaving readers to produce a representation of historical time adequate to understanding them. Al-Kharrat’s work suggests the terms of an avant-garde relying on humility rather than egoism for its effect, and mobilizing anachronism rather than
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Pub Date : 2018-07-03DOI: 10.5422/FORDHAM/9780823280063.003.0011
Carlos A. Forment
This study of La Salada, renamed by Cuartel’s residents as the “poor people’s shopping mall,” was founded in the early 1990’s at the height of neoliberalism by several dozen undocumented Bolivian immigrants and Argentine street hawkers in a pauperized, stigmatized and disenfranchised district near the city of Buenos Aires. By the early 2000’s, La Salada occupied a central place in public life in Cuartel and beyond; the European Union described it as “emblematic of counterfeit markets,” among the ten worst of its kind. In studying this market and the network of satellite ‘Saladitas’ that have proliferated in hundreds of neighborhoods across the country, my aim is to analyze the way the structural poor and recently impoverished middle class transformed themselves into citizens and have contributed to the emergence of a new form of life: plebeian democracy. In dialogue with Partha Chatterjee's work on 'governmentalized populations' in the global south, my discussion highlights some of the particular and distinctive features of plebeianism in contemporary Buenos Aires and its implications for the future of democratic life across the global south.
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Pub Date : 2018-07-03DOI: 10.5422/fordham/9780823280063.003.0013
J. K. Watson
This chapter analyzes recent cultural production that "looks back" on the Cold War capitalist-authoritarian postcolonial regimes of South Korea and Singapore: Hwang Sŏk-yŏng’s fictionalization of the 1980 Kwangju Uprising in The Old Garden [Oraedoin Chŏngwŏn] (2000), and Tan Pin Pin’s banned documentary on political exiles, To Singapore with Love (2014). Both texts invite us to reckon with state violence, imprisonment and political exile from “the wrong side of history,” that is, from the perspective of political dissidents, communists, and student leaders whom neoliberal History can only view as anachronistic and superfluous to the arrival of capitalist modernity. The essay argues for the figure of anachronism as an aesthetic strategy which indexes the fraught continuities between an apparently “past” era of decolonization and our neoliberal present. It rethinks the tasks of postcolonial theory in light of Cold War bipolarity, and explores the way residues of imagined futures remain persistent and unresolved components of the present.
本章分析了最近的文化作品，这些作品“回顾”了韩国和新加坡的冷战资本主义专制后殖民政权:Hwang Sŏk-yŏng对1980年旧花园光州起义的虚构[Oraedoin Chŏngwŏn](2000)，以及Tan Pin Pin被禁的关于政治流民的纪录片，To Singapore with Love(2014)。这两篇文章都邀请我们从“历史错误的一面”来看待国家暴力、监禁和政治流放，也就是说，从持不同政见者、共产主义者和学生领袖的角度来看，新自由主义历史只能将他们视为时代错误和资本主义现代性到来的多余之物。这篇文章认为，时代错误的形象是一种美学策略，它表明了一个明显“过去”的非殖民化时代与我们的新自由主义时代之间令人担忧的连续性。它在冷战两极的背景下重新思考了后殖民理论的任务，并探索了想象中的未来的残余如何成为现在的持久和未解决的组成部分。
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Pub Date : 2018-07-03DOI: 10.5422/FORDHAM/9780823280063.003.0005
Gary Wilder
This essay analyzes W.E.B. Du Bois’s Depression-era program for black self-management through economic cooperatives. I suggest that this plan started from his belief that racial emancipation would never be possible under capitalist arrangements and socialism could never be realized as long as a color bar existed. I demonstrate how Du Bois hoped through this experiment in black mutualism to enact and contribute to the creation of a multi-racial democratic and socialist society that would promote dis-alienated forms of life in and beyond America. I argue that Du Bois’s radical humanism and non-liberal universalism has become illegible to critical and postcolonial theory today, just when it may speak directly to current intellectual dilemmas and political imperatives – primarily by displacing the false opposition between abstract universality and concrete particularity.
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Pub Date : 2018-07-03DOI: 10.5422/fordham/9780823280063.003.0012
P. Hitchcock
There are a number of reasons why an understanding of speed is vital to postcolonial critique, from how to read rates of ecological catastrophe (Rob Nixon’s Slow Violence) to unpacking the scalar profusions of disjuncture and difference (Arjun Appadurai’s Modernity at Large). I am particularly interested in the cultural representations of the postcolonial urban that distill and problematize the notion that all compressed modernization is simply an expression of speed up and the will-to-hegemony of neoliberal desire. Speed is at the heart of every city, but how does an understanding of velocity enable critique to think the city as postcolonial? Is decolonization measured by the rates in which urbanization is lived? To address the agon of lived postcoloniality in the city I will use two complementary concepts, the speed of place and the space of time. The aim is not to solve deep social and economic contradictions through cultural articulation but is to suggest that the postcolonial contemporary is also a problem of cognition.
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