Download Beyond Postcolonial Theory by E. San Juan Jr. (auth.) PDF

By E. San Juan Jr. (auth.)

Opposing the orthodoxies of multinational postcolonialism, past Postcolonial concept posits acts of resistance and subversion through humans of colour as crucial to the unfolding discussion with Western hegemony. The stories and signifying practices of Rigoberta Menchu, C.L.R. James, numerous "minority" writers within the usa, and intellectuals from Africa, Latin the USA, and Asia are counterposed opposed to the dogmas of contingency, borderland nomadism, panethnicity, and the ideology of identification politics and transcultural postmodern pastiche. Reappropriating rules from Gramsci, Bakhtin, Althusser, Freire, and others within the radical democratic culture, San Juan deploys them to get better the reminiscence of nationwide liberation struggles (Fanon, Cabral, Che Guevara) at the face of the triumphal march of globalized capitalism.

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Extra resources for Beyond Postcolonial Theory

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James's interest centers on the pedagogical and symbolic function of cricket. While cricket is appraised as an educational and moral force in shaping Anglophone West Indian identity and so ci al mores, it also serves as "a privileged site for the playing out and imaginary resolution of social antagonisms" (Lazarus 1992: 78). In other words, cricket functions as an ideological apparatus that can interpellate subjects as colonized natives or independent agents. In chapter 16, James conceives of cricket as an art form that resembles classic Greek drama, "so organized that at all times it is compelled to reproduce the central action," in which the characters are engaged in a conflict that is both personal and representative of social groups.

He stayed alive. They shaved his head, left just the skin, and also they cut off the fleshy part ofhis face. My bromer suffered tortutes on every part ofhis body, but they took care not to darnage the arteries or veins so that he would survive the tortures and Interrogations and Interventions 35 not die. They gave hirn food so that he' d hold out and not die frorn his wounds. There were twenty rnen with hirn who had been torrured or were still undergoing torture. There was also a wornan~ They had raped her and then tortured her.

This quest for a radical universality is sustained by an impulse to preserve something unique, something distinctive, whose substance can be only precariously named by the term "ethnic"-the aboriginal signature-that resists codification, hermeneutic gloss, cooptative translation. Menchu's act of witnessing is rooted in the call for solidarity sanctioned by the community's distinctive, inviolate ethos: Therefore, my commitment to our struggle knows no boundaries or limits. This is why I've traveled to many places where I've had the opportunity to talk about my people ....

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