By V. Andreotti
Andreotti illustrates how postcolonial concept is utilized within the contexts of academic research/critique and in pioneering pedagogical initiatives. She offers an obtainable and beneficial evaluate and comparability of theoretical debates relating to evaluations of Western/Northern hegemony.
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207) Said’s work shows that discourses are “heavily policed cognitive systems which both control and delimit both the mode and the means of representation in a given society” (Gandhi 1998, 77). ), or in other words, “a subject race, dominated by a race that knows them and what is good for them better than they could possibly know themselves” (Said 1978, 35). Said concludes: From its earliest modern history to the present, Orientalism as a form of thought for dealing with the foreign has typically shown the altogether regrettable tendency of any knowledge based on such hard-andfast distinctions as “East” and “West”: to channel thought into a West and East compartment.
If the subaltern is constructed by the hegemony of the dominant (even as an intending subject of resistance), by definition, she cannot be autonomous (Moore- Gilbert 1997, 87). Thus, Spivak questions the subaltern’s ability to speak “for herself” (without being a mouthpiece) and suggests that, if the subaltern is speaking (given a voice) she is not a subaltern anymore, and that the terms determined for her speech (the space opened for her to speak) will affect what is going to be said and how her voice will be heard.
This conflict arises from differences in the conceptualization of power, agency, culture, and subjection of (neo-)Marxism and post-structuralism. From a perspective based on post-structuralism, power is pervasive and yet fractured, and agency and subjection are intimately related: “The type and degree of agency is tied to the type Homi Bhabha’s Contribution 35 and degree of power” (Kapoor 2002, 656). A neo-Marxist perspective tends to see power as pervasive, but in a totalizing and relatively homogeneous way.