Pub Date : 2023-05-04DOI: 10.1080/02533952.2023.2236899
Anandaroop Sen
J Sai Deepak’s India that is Bharat need not have run over 11 chapters. The title is the thesis: there is/was/remains a resolute Indic civilisation – condensed in the denotation Bharat – attacked, marginalised and misconstrued by the colonial Christian civilising mission through the course of British imperial rule in South Asia; this civilisational asset now needs to serve as the basis for a new constitution of independent India. 1 Deepak narrates the heroic tale of this beleaguered yet resilient, incorruptible civilisation (engulfed by the colonial past) in a righteous chorus of global indigeneity championed by Latin American decolonial scholars led by Walter Mignolo. This indigene, the “Hindu,” unblemished by concerns of caste, unencumbered by the fact that it is a majority in the Indian nation-state, 2 this ecumenical decolonial avenger, 3 can then stand proudly next to the Aymaras, Qhichwas, Navajos, Haida, Maoris and claim rightful reparation from history. If we are to believe Deepak, all previous critiques of colonial history penned in the 75 years since Indian independence have been prisoners of a colonial consciousness bereft of any ability to recognise the essence of this Indic civilisation. Deepak’s messianic intervention commands a purge: cleanse your consciousness! 4 The book has three sections: the first deals with the literature on decolonisation. Mignolo, Aníbal Quijano,
J Sai Deepak的《印度是巴拉特》不需要超过11章。本书的题目是这样一个命题:在英帝国统治南亚的过程中，有/曾经/仍然存在着一种坚定的印度文明——浓缩在巴拉特(Bharat)的外延中——被殖民时期的基督教教化使命攻击、边缘化和误解;以Walter Mignolo为首的拉丁美洲非殖民化学者倡导全球原住民的正义合唱，迪巴克讲述了这个被殖民历史吞没的饱受围攻却又坚韧不拔、坚不可摧的文明的英雄故事。这个土著，“印度教徒”，不受种姓问题的困扰，不受其在印度民族国家中占多数的事实的阻碍，这个统一的非殖民复仇者，可以自豪地站在艾马拉人、奇奇瓦斯人、纳瓦霍人、海达人、毛利人旁边，要求历史的合法赔偿。如果我们相信迪帕克的话，那么自印度独立以来的75年里，所有之前对殖民历史的批评都是殖民意识的囚徒，没有能力认识到印度文明的本质。迪帕克的救世主式干预命令一场净化:净化你的意识!这本书有三个部分:第一部分是关于非殖民化的文献。米尼奥洛Aníbal基哈诺，
{"title":"J Sai Deepak’s India that is Bharat: Coloniality, Civilisation, Constitution. Bloomsbury 2021","authors":"Anandaroop Sen","doi":"10.1080/02533952.2023.2236899","DOIUrl":"https://doi.org/10.1080/02533952.2023.2236899","url":null,"abstract":"J Sai Deepak’s India that is Bharat need not have run over 11 chapters. The title is the thesis: there is/was/remains a resolute Indic civilisation – condensed in the denotation Bharat – attacked, marginalised and misconstrued by the colonial Christian civilising mission through the course of British imperial rule in South Asia; this civilisational asset now needs to serve as the basis for a new constitution of independent India. 1 Deepak narrates the heroic tale of this beleaguered yet resilient, incorruptible civilisation (engulfed by the colonial past) in a righteous chorus of global indigeneity championed by Latin American decolonial scholars led by Walter Mignolo. This indigene, the “Hindu,” unblemished by concerns of caste, unencumbered by the fact that it is a majority in the Indian nation-state, 2 this ecumenical decolonial avenger, 3 can then stand proudly next to the Aymaras, Qhichwas, Navajos, Haida, Maoris and claim rightful reparation from history. If we are to believe Deepak, all previous critiques of colonial history penned in the 75 years since Indian independence have been prisoners of a colonial consciousness bereft of any ability to recognise the essence of this Indic civilisation. Deepak’s messianic intervention commands a purge: cleanse your consciousness! 4 The book has three sections: the first deals with the literature on decolonisation. Mignolo, Aníbal Quijano,","PeriodicalId":51765,"journal":{"name":"Social Dynamics-A Journal of African Studies","volume":"49 1","pages":"376 - 385"},"PeriodicalIF":0.5,"publicationDate":"2023-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48060496","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-04DOI: 10.1080/02533952.2023.2239011
George Hull
ABSTRACT Nelson Maldonado-Torres’s coloniality of being thesis promises to add a metaphysical dimension to the decoloniality theory of Grupo Modernidad/Colonialidad. While Aníbal Quijano’s coloniality of power thesis is robustly empirical, the coloniality of being thesis postulates that “colonized Dasein” and “ordinary Dasein” differ in the fundamental structure of their being. It may have been hoped that this philosophical thesis would clarify and provide a firm foundation for the coloniality of knowledge thesis, developed by Walter Mignolo and Sabelo Ndlovu-Gatsheni, which entails two apparently contradictory forms of standpoint epistemology. I argue that the coloniality of being thesis does not add a new metaphysical dimension to decoloniality theory and does not justify any other aspects of decoloniality theory. If Maldonado-Torres’s claims about the differences between “the damné” and “ordinary Dasein” are correct, then Dasein is facticity all the way down. If his claims are correct, then there are no essential, a priori knowable fundamental structures of Dasein’s being for philosophical investigation to uncover: “the ontological colonial difference” stands for nothing beyond or beneath “the colonial difference” tout court. Proponents of fundamental ontology would doubtless contest Maldonado-Torres’s assertions. As for decoloniality theory, the coloniality of being thesis leaves everything exactly as it found it.
{"title":"Is being itself colonial?","authors":"George Hull","doi":"10.1080/02533952.2023.2239011","DOIUrl":"https://doi.org/10.1080/02533952.2023.2239011","url":null,"abstract":"ABSTRACT Nelson Maldonado-Torres’s coloniality of being thesis promises to add a metaphysical dimension to the decoloniality theory of Grupo Modernidad/Colonialidad. While Aníbal Quijano’s coloniality of power thesis is robustly empirical, the coloniality of being thesis postulates that “colonized Dasein” and “ordinary Dasein” differ in the fundamental structure of their being. It may have been hoped that this philosophical thesis would clarify and provide a firm foundation for the coloniality of knowledge thesis, developed by Walter Mignolo and Sabelo Ndlovu-Gatsheni, which entails two apparently contradictory forms of standpoint epistemology. I argue that the coloniality of being thesis does not add a new metaphysical dimension to decoloniality theory and does not justify any other aspects of decoloniality theory. If Maldonado-Torres’s claims about the differences between “the damné” and “ordinary Dasein” are correct, then Dasein is facticity all the way down. If his claims are correct, then there are no essential, a priori knowable fundamental structures of Dasein’s being for philosophical investigation to uncover: “the ontological colonial difference” stands for nothing beyond or beneath “the colonial difference” tout court. Proponents of fundamental ontology would doubtless contest Maldonado-Torres’s assertions. As for decoloniality theory, the coloniality of being thesis leaves everything exactly as it found it.","PeriodicalId":51765,"journal":{"name":"Social Dynamics-A Journal of African Studies","volume":"49 1","pages":"242 - 259"},"PeriodicalIF":0.5,"publicationDate":"2023-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48094780","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-04DOI: 10.1080/02533952.2023.2220590
M. Glover
ABSTRACT This article critiques decoloniality theory, including its use of the notion of epistemic colonisation, from an animal perspective. It has two main parts. Part one is an internal critique of decoloniality theory. It introduces and comments on core decoloniality theory concepts and argues that, according to its assumptions, animals are illegitimately omitted from decoloniality theory. By excluding animals, decoloniality theory has not been consistently applied and is in that way anthropocentric. Part two is a reflexive critique of decoloniality theory. It starts by arguing that animals such as cattle are experiencers and knowers, with their own sensory and emotional experiences, and their own memories and ways of learning and knowing. Adopting decoloniality theory concepts such as the colonial matrix of power (CMP) and epistemic colonisation for the sake of argument, part two invokes historical examples of pre-colonial cattle’s ways of knowing, how coloniality repudiated cattle as experiential knowers, and how the CMP affected cattle by subjugating them into colonial economic and governance structures. This article concludes that by not recognising animals as experiential knowers impacted by epistemic colonisation, decoloniality theory is, with respect to animals, complicit in the coloniality of knowledge to which it seeks to respond.
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Pub Date : 2023-01-02DOI: 10.1080/02533952.2023.2180215
P. Gobodo-Madikizela
ABSTRACT This article explores transgenerational dynamics of memory in the individual and collective contexts in contemporary South Africa. By engaging in a conversation informed by psychoanalytic theory between the archive of the public hearings of the Truth and Reconciliation Commission and narratives of the younger generation of black South Africans, the article offers a conceptual framework for how transgenerational transmission of memory in the lives of descendants of generations of victims of prolonged traumatic subjugation might be explained. A tri-directional perspective in which memory crosses and re-crosses past, present and future temporalities is proposed, and the movement and translation of memory between and across these temporalities are explained and conceptualised as a “triadic” view of memory.
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Pub Date : 2023-01-02DOI: 10.1080/02533952.2023.2162788
John Mowitt
ABSTRACT This essay sets out to read an earlier moment in the history of the encounter between Social Dynamics and apartheid in South Africa. Specifically, it attends to the publication in 1991 on the pages of this journal of J.M. Coetzee’s “The Mind of Apartheid,” a reading of the work of Gregory Cronjé that seeks to tease out distinctly psychoanalytical motifs in an account of apartheid intimately linked to desire and madness. Reading Coetzee to the letter, it attends to his interest in what Cronjé either does not or cannot say, seeking to apprehend in this uneven attention Coetzee’s understanding of the unconscious and, by extension, the role of psychoanalysis in the analysis, critique and transformation of apartheid. Putting such concerns in dialogue with other accounts of what eludes utterance, notably Lawrence Kramer’s concept of “the audiable,” and my own of “the audit,” the essay radicalises the problem of listening and probes the limits of Coetzee’s account of the unconscious as a socio-political phenomenon.
本文旨在解读南非社会动力与种族隔离之间相遇的早期历史时刻。具体来说，它关注的是1991年本刊发表的j·m·库切(J.M. Coetzee)的《种族隔离的思想》(the Mind of Apartheid)，这是对格里高利·克朗杰(Gregory cronj)作品的解读，试图在种族隔离与欲望和疯狂密切相关的叙述中梳理出明显的精神分析主题。逐字逐句地阅读库切，它关注的是他对克朗杰说不出或说不出的东西的兴趣，试图在这种不均衡的关注中理解库切对无意识的理解，进而理解精神分析在分析、批判和改造种族隔离中的作用。这篇文章将这样的担忧与其他关于逃避话语的描述进行了对话，特别是劳伦斯·克莱默的“可听”概念，以及我自己的“审计”概念，这篇文章将倾听的问题激进化，并探讨了库切将无意识描述为一种社会政治现象的局限性。
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Pub Date : 2023-01-02DOI: 10.1080/02533952.2023.2167425
Kiasha Naidoo
ABSTRACT I will seek to consider the simultaneous workings of race and capital in apartheid biopower. J.M. Coetzee offers a reading of apartheid racism as racial madness which is imbricated with economic reason. In the wake of the COVID-19 pandemic, we have witnessed instances of the biopolitical making live and letting die. The Strandfontein homeless camp set up just outside Cape Town in 2020 is an instantiation of a particular normative order, wherein contagion was used to justify the movement of black, homeless people outside of the city’s cordon sanitaire. This is resonant of apartheid racial segregation in which the fear of race mixing is sometimes described in terms of contagion where whiteness represents that which is pure while blackness that which is dirty and infectious. Despite this desire for racial separation, apartheid biopower depends on exploitable black labour to sustain white domination. The figurative work of racial contagion is then undercut when the black worker is to be present and available in white areas to work. Neoliberal modes of power inherit the dual work of race and contagion in apartheid when the poor and black are let to die.
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Pub Date : 2023-01-02DOI: 10.1080/02533952.2023.2184142
Ross Truscott, Maurits van Bever Donker, D. Hook
Responding to his own question, Coetzee reads the texts of sociologist and Broederbond intellectual, Geoffrey Cronjé. Drawing on psychoanalysis, Coetzee diagnoses the version of apartheid Cronjé set out during the period between 1945 and 1948 as an obsessional neurotic “counterattack upon desire” (18). What so disturbed Cronjé, Coetzee argues, was the “blunting [afstomping]” of psychological resistances to “race-mixing” (18). But Cronjé’s texts, as Coetzee reads them, also betray a psychic investment in precisely “the dissolution of difference” against which he set himself, a “fascination” with “the mixed” (21–22). Railing against miscegenation, it was always on Cronjé’s mind. Having left an impression on official and actual apartheid, Cronjé’s apartheid was also an embarrassment for Afrikaner nationalists, during Cronjé’s lifetime but especially for later generations. As such, historians, Coetzee notes, had tended to downplay the significance of Cronjé’s texts, seeing them as an extreme outworking of apartheid on paper, a draft that would soon be revised, if not discarded and forgotten. But such a framing, Coetzee suggests, ignores the relation between the form of Cronjé’s prose, in which there takes place an elaborate, ritualised, repetitive – that is to say, symptomatic – forced removal of racialised objects of desire, and apartheid spatial planning. Apartheid’s discourse, Coetzee writes, “demanded black bodies in all their physicality,” but it also “made iron laws to banish them from sight” (2). This “continual hide-and-seek with desire” (11) cannot, of course, explain everything about apartheid, but the ambivalent, unconscious processes Coetzee reads into Cronjé’s texts are certainly discernible in apartheid’s later ideologues, who were no less concerned about “whites” and “nonwhites” being “compelled to mingle,” and no less bent on the neutralisation of desire, on establishing desexualised “neighbourliness,” “the ordinary friendship of everyday life” (Verwoerd 1966, 493).
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Pub Date : 2023-01-02DOI: 10.1080/02533952.2023.2162787
D. Hook
ABSTRACT This paper has two objectives. It aims, firstly, to provide an overview of the explanatory dilemmas that J.M. Coetzee highlights in his acclaimed essay “The mind of apartheid” in respect of existing theories of apartheid ideology. It then makes recourse, secondly, to a series of concepts in Lacanian psychoanalysis so as to shed light on these dilemmas. Two questions seem to particularly vex Coetzee. Firstly, where should we seek to locate agency in respect of apartheid ideology: predominantly on the side of the subject or predominantly the side of structure? Secondly, if we need to appeal both to subject and structure, then how are we to understand the relation between these two factors in the workings of apartheid ideology? By means of Lacanian conceptualisation, the paper supplements and extends Coetzee’s argument according to which the notion of desire is central to understanding the spread and hold of apartheid ideology. The paper then moves on to elaborate a Lacanian understanding of ideological agency which accounts for the relation between subject and structure (or, in Lacanian terms, subject and the symbolic Other) and does so by thinking apartheid as a transaction of desire and/or lack between the two.
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Pub Date : 2023-01-02DOI: 10.1080/02533952.2023.2203620
Bernard Dubbeld
ABSTRACT Levenson's new book Delivery as Dispossession offers a careful reading of land occupations in Cape Town that takes us from landless communities in the city to courtrooms. His study focuses on two occupations in the Mitchell's Plain area with contrasting fates, which his empirically rich analysis explains in relation to the occupiers’ strategies and self-representation to the state. It is an important political sociology that contributes to how we understand the post-apartheid state and contemporary Cape Town through the inadequacies of its public housing project. It also theoretically reframes understandings of the state-subject relations in a manner that demonstrates the importance of local political organisation and the refusal of the poor to be managed as populations without political voice, as objects merely of a planning apparatus. My review essay seeks to elaborate some of its key interventions, and to pose some questions of its framing of historical continuities and changes.
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