斯皮瓦克"属下"研究及其女性主义文学批评——基于性别和种族的双重视角

斯皮瓦克在其著名的"三位女性的文本以及对帝国主义的批判"论文中,从后殖民女性主义的立场重读文学经典,对三部西方女性小说文本进行后殖民批评和分析,并将"属下不能发言"的政治伦理运用到对文学文本的批判阅读之中。斯皮瓦克以性别和种族的双重视角,对西方白人女性文学文本进行后殖民解读和充满洞见的批评,对后殖民批评有着独特的贡献和重大意义,不仅拓展了女性主义文学批评空间,并且丰富和发展了后殖民批评理论。斯皮瓦克所倡导和践行的文学、文化批评的政治伦理观以及对帝国主义的批判,使她成为一位颇具影响和独树一帜的后殖民女性主义批评家。     

The Genealogy of Colonial Plunder and Erasure – Israel's Control over Palestinian Archives

The essay discusses one characteristic of colonial archives – how the ruling state plunders/loots the colonized’ archives and treasures and controls them in its colonial archives - erasing them from the public sphere by repressive means, censors and restricts their exposure and use, alters their original identity, regulates their contents and subjugates them to colonizer’s laws, rules and terminology. It focuses on two archives plundered by Israel in Beirut in 1980s: the Palestine Research Center and archive of Palestinian films. The essay continues my earlier research on Palestinian visual (and other) archives taken as booty or looted by pre-state Jewish military organizations and soldiers or civilians in the first half of the twentieth century, especially during the Nakba (the Palestinian catastrophe, 1948), and later by Israel’s military bodies. It analyzes the plunder itself while focusing on the power relations reflected toward the hybrid gazes of the colonizer and the colonized and discusses colonial features of military archives holding and controlling seized materials. While colonial museums have been largely discussed, and also archives holding colonial history, this is one of the first essays to discuss features of colonial archives holding plundered archives/material.     

Con-/divergences between postcolonial and critical peace education: towards pedagogies of decolonization in peace education

This paper focuses on the limitations of the Eurocentric modernist framework that undergirds Freirean theory and critical pedagogy in relation to critical peace education, highlighting in particular the contributions of post-colonial and decolonial thinking. The paper posits that critical approaches to peace education need to consider these limitations in pushing critical peace education to engage more postcolonial and decolonial thinking. A renewal of critical peace education that integrates the critiques of both decolonial and postcolonial perspectives will provide productive possibilities for revitalizing the transformative orientation within critical peace education and decolonizing the work of research and pedagogical praxis in peace education. This means to evoke discourses and practices that move away from the dominant categories of Eurocentric thought and engage explicitly with the ways in which understandings and pedagogies of peace education are implicated in modernity and coloniality.     

Post/Colonial Reconfigurations. The Disregarded,Renewed Arrival of Spaniards in Rio De Janeiro

Abstract

Given the renewed arrival of Spanish migrants in Brazil since 2008, I analyze how post/colonial power relations are re/configured and contradictions produced when legal and economic precarity question status hierarchies based on origin, race, and class. Brazil currently hosts the largest number of illegalized Spaniards worldwide. Illegality and precarity contest the favorable effects of nearly unconditional whiteness in Brazil and globally racialized, colonial power hierarchies. Derived from 2.5?years of ethnographic fieldwork in Rio de Janeiro since 2014, my interlocutors’ trajectories show how they struggle with and embrace the urban fabric and its structural post/colonial configuration.     

Colonial legacies,armed revolts and state violence: the Maoist movement in India

Abstract

This article examines the connected histories of armed tribal and peasant revolts in colonial and postcolonial India with reference to the ongoing Maoist conflict in rural and tribal areas of central and eastern India. The article makes two interrelated arguments about the violent continuities that endure from colonial to postcolonial contexts: (1) the nation-state system, in its efforts to establish control and influence, creates a hierarchy of citizenship engaging in the hostile policing of marginalised subjects, thereby engendering armed revolts and political violence; (2) the postcolonial state’s response to these armed revolts by marginalised subjects who challenge its sovereignty and monopoly over violence, is equally violent and repressive. Most significantly, the state’s response is legitimised in the same colonial idioms and justifications that mark epistemic and physical violence against the third world.     

‘Everybody else just living their lives’: 9/11, race and the new postglobal literature

ABSTRACT

López's essay focuses on three questions or concerns: globalization, its aftermath and how those on the bottom survive it. During globalization's rise through the 1990s even the most virulent critics treated its eventual hegemony over the planet as a fait accompli; the only relevant questions were how it would change us, and whether those changes were desirable. Today the question is how to live now that globalization has failed us. As the aftermath of each of the global cataclysms of the last decade have amply demonstrated, it is the poor, the disenfranchised and marginalized who bear the brunt of the suffering and anxiety set in motion by the economic, political and cultural changes unleashed by globalization at the level of neighbourhoods and communities. What López calls the ‘postglobal’ emerges precisely at those moments when globalization as a hegemonic discourse stumbles, when it experiences a crisis or setback. The first section of his essay consists of a detailed exposition of the term ‘postglobal’ and its efficacy for the study of contemporary literature and culture. The rest focuses on Monica Ali's novel Brick Lane as an exemplar of what he calls the new postglobal literature.     

Security,subjectivity and space in postcolonial Europe: Muslims in the diaspora

Abstract

In this article, we call into question the assumptions that undergird conceptions of boundary, territory, community and ethno-cultural belonging in the constitution of European security. Both the term ‘human security’ as defined by development and human rights scholars and ‘securitisation’ as conceptualised by critical security studies concern the socio-psychological aspects of security. Yet, few attempts have been made to seriously discuss the psychological effects of securitisation on subjectivity and space. There is, as we will argue, a tendency in much literature to use concepts of ‘existential security’, ‘fear’, ‘needs’ and the ‘politics of belonging’ – obviously connected to the human mind and individual emotionality – without much space being devoted to the investigation of these concepts in terms of socio-psychological processes. We intend to fill this gap by discussing security and securitisation in terms of the psychology of subjectivity and space among young Muslims in Europe. Our principal argument is that through openness to the political psychology of subjectivity and space, and the (de)securitisation of both, we are able to develop more adequate maps of the European experience of danger and opportunity.     

Spectacles of Dystopia: Lauren Beukes and the Geopolitics of Digital Space

Lauren Beukes’ latest novels—The Shining Girls (2013) and Broken Monsters (2014)—present forays into new generic and geopolitical spaces, shifting from the Joburg and Cape Town-based “allegorical apartheids” of the science-fictional texts Moxyland (2008) and Zoo City (2010) to supernatural crime novels set in dystopian American cities. This paper explores the productive tension between the global and the local in her body of work, framed within the concepts of “developing world” science fiction and the figure of the hybrid. I argue that the esthetics and generic conventions of “cyberpunk” often associated with Beukes animate a seemingly ubiquitous dystopian space. Her writing explores the dissemination of commercial icons, visual fads, and digital pop-objects around and within global bodies: networked, linked electronically, and sometimes physically in what I suggest comes to form the illusion of a digital, dystopian everywhere, relentlessly performing transcendence of locality.     

The Ethics of Waste in Zoë Wicomb’s You Can’t Get Lost in Cape Town

Zoë Wicomb’s You Can’t Get Lost in Cape Town (1987) uses bodily and material waste to figure larger social processes of marginalization, dispossession, and racial abjection during the apartheid era. As the apartheid regime sought to devalue the lives of those categorized as “Black” and “Coloured,” while simultaneously profiting from their land and labor, it pushed non-white South Africans into dangerous proximity to hazardous and unseemly waste. Waste, in You Can’t Get Lost in Cape Town, becomes both metonymy and metaphor. Wicomb not only uses it to index the historical and material processes of abjection that obtained in twentieth-century South Africa; she also takes up garbage, feces, vomit, and other refuse as an ethical lens for the consideration of how individual and collective subjectivities are formed by what is thrown away. In its relationship to waste of all kinds, the individual body becomes a site in which social processes of acceptance and disavowal play out.     

Postcolonial Interventions: Gayatri Spivak,Three Wise Men and the Native Informant

Abstract

This article responds to Terry Eagleton's claim that Spivak's latest book, A Critique of Postcolonial Reason, works against the intent of postcolonial criticism. Reading the work as a search for a just representational strategy, we explore the implications of Spivak's engagement with philosophy - Kant, Hegel, and Marx. As a disciplinary machine, philosophy produces Western subjects who are engendered by simultaneously including and excluding the other. Working through this production of the double location of the ‘other’ we suggest that systematic thought is inhabited by an absence that is present within, a disturbing otherness that ultimately questions authority and stability, and opens up the question of politics and representation. Drawing Spivak into the representational problematic opened up by Lyotard, we suggest that a responsible postcolonial intervention can be performed in the difficult exergue between representability and unrepresentability. In this account, representation is open to invention, to finding new idioms for articulating otherness.