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Postcolonial Thought
and SocialTheory
JulianGo
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v
ForOliver
vii
CON TEN T S
Notes203
Bibliography221
Index243
ix
that department were overjoyed, and the chatter at grad student parties
in Hyde Park had become all about subalternity, Orientalism, colonial
discourse, and colonial mimicry.
All of this piqued my interest in this exciting field of postcolonial stud-
ies and postcolonial theory. That body of writing and thought spoke to me.
It offered a way of thinking about knowledge and the world more broadly;
a way of thinking that resonated with me, but which Idid not yet know
how to articulate or express. And it offered a critique of Eurocentric modes
of thought that my discipline of sociology embodied and expressed but
had not yet named. Iwas dismayed at my disciplines ignorance of this ex-
citing realm of thought. But my dismay soon turned into hope. Ithought
that, maybe, sociology could learn from postcolonial theory. Accordingly,
Igave one of my advisors in sociology an article by Chakrabarty and asked
him what he thought of it (and of postcolonial theory more generally). He
responded dismissively but gently, its a little weird. Later, at a humani-
ties academic conference, I mustered up enough courage to approach a
scholar whose work in postcolonial studies Iadmired. Ispoke to him of
my interest in postcolonial theory and he replied, right interest, wrong
discipline.
I gave up. It appeared to be a fruitless fancy. Instead, I explored my
other interests. These had to with the U.S.empire and colonialism, and
the result was a disciplinary-specific dissertation on U.S.colonial rule in
Puerto Rico and the Philippines. That work, and much of my work there-
after, was about applying conventional social science to better understand
colonialism. It was not about how an understanding of colonialism could
help us better understand social science.
These formative experiences at Chicago had led me to believe that
postcolonial thought and sociology are fundamentally opposed. Many
experiences since then reinforced that belief. Most sociologists, when
they know postcolonial theory at all, see their field and postcolonial
studies as irreconcilable, or at least do not know how to articulate them.
Other sociologists see postcolonial theory as little else than a trendy fad
lacking substance. At best, in their view, postcolonial theory dangerously
celebrates the cultural and particular at the expense of the material and
universal. Or it runs perilously close to identity politics and normative
humanism; hence away from objective social theory and real social
science. Alternatively, humanities scholars find social science to be
the problem. They see its Eurocentrism, and its claims to pure objectiv-
ity and total knowledge, as yet another manifestation of the culture of
empire that requires destruction. To them, sociology is part of the prob-
lem and so must be stopped short in its tracks.
But I have also seen an aperture. Scholars like Syed Fared Alatas,
Gurminder Bhambra, R.W. Connell, Zine Magubane, and Sujata Patel form
a vanguard movement in sociology that is more open to the sorts of ideas
and critiques represented by postcolonial thought. This book is emboldened
by their seminal labors. At the same time, graduate students whom Ien-
counter express their dissatisfaction with conventional sociology in North
America, embittered or at least disappointed by its putative Eurocentric
parochialism, theoretical stagnation, and seeming irrelevance for our neo-
imperial present. This book is alive to theirpleas.
The possibilities of a postcolonial social science are slowly becoming
clear. This book is my humble attempt to contribute to the making of that
postcolonial social science, thereby fulfilling an initial fancy Ionce had,
over two decades ago, as a graduate student at the University of Chicago.
And yet, the ultimate goal of this book is not to offer the conclud-
ing statement on how social science can be transformed by postcolonial
thought. It is only to suggest that it shouldbe.
Countless colleagues, friends, interlocutors, and critics have shaped
this book. In various forums, from conference sessions and department
halls to e-mails and coffeehouses, I have especially learned from, received
encouragement from, or been generatively challenged by (in alphabeti-
cal order): Andrew Abbott, Julia Adams, Ron Aminzade, Tarak Barkawi,
Claudio Benzecry, Cedric de Leon, Muge Gocek, Michael Goldman, Manu
Goswami, Neil Gross, Jeff Guhin, Kevan Harris, Jos Itzigsohn, Monika
Krause, Sanjay Krishnan, George Lawson, Zine Magubane, Renisa
Mawani, Raka Ray, Isaac Reed, Meera Sabaratnam, Bill Sewell, George
Steinmetz, Jonathan Wyrtzen, and Andrew Zimmerman. Not all of them
will be able to pinpoint exactly how they have helped me, but they have.
Friends and colleagues in Sociology at Boston University, especially Nancy
Ammerman, Emily Barman, Cati Connell, Susan Eckstein, Ashley Mears,
and David Swartz, have helped make the BU Sociology Department an in-
tellectually invigorating and open space in which to pursue weird ideas.
Parts of this project have benefitted from lectures at the sociology de-
partments of Boston University, Northwestern University, the University
of Virginia, Rutgers University, the University of Connecticut, the
University of Tennessee, and the University of Lucerne-Switzerland; the
International Relations Workshop at the London School of Economics
(LSE); the Mellon Series on Postcolonial Studies at Brown University;
the University of South Florida (USF) Provosts Postdoctoral Scholars
Symposium; and the Comparative Historical Social Science Workshop at
Northwestern University. Iam indebted to the audiences for their help-
ful feedback and those wonderful folks who invited me to these forums,
Introduction
Social Theory beyond Empire?
anything at all from it? The other part of the task is to see how social
theory might be enlightened by postcolonial thought. How might social
theory, and indeed the social sciences more broadly, be reconstructed and
reworked in order to better suit the intellectual challenge that postcolo-
nial thought poses to it? This question is especially vexing for, as we will
see in chapters to come, the intellectual challenge to social theory posed
by postcolonial thought is potentially insurrectionary. What anticolonial
revolutions were to empires, postcolonial thought is to social science.
Postcolonial thought is the intellectual equivalent of the anticolonial
movements of the twentieth century that birthedit.
Hence the question:How might social theory survive the invasion?
Let us first revisit the origins of social theory and its manifestation as
disciplinary sociology. In what sense are those origins imperial? Chapter
Two will explore this matter in more detail, but here note the timing and
initial function of the concept of the social. Sociology as a disciplin-
ary formation, housed in universities in the United States and Europe,
first emerged in the late nineteenth century, but the social concept
had emerged earlier. And its emergence was not purely an intellectual
matter. Auguste Comte first used the term sociology in 1839, theorizing
the social as a space distinct from the political, religious, and natural
realms. But a key part of his larger project was to create an elite group of
technical experts, armed with knowledge of the social realm, whose ideas
could help manage and control society. Sociology was to be the science
of the social, and it was to serve the powers that be.2 Subsequently, the
privileged classes increasingly deployed the social concept to make sense
of and manage threats to social order from below their ranks (Calhoun
2007:45). In the United States, we find something similar. One of the
first books with the word sociology in the title was published in 1854.
Written by George Fitzhugh, Sociology for the South, or the Failure of Free
Society mobilized the social concept to vindicate the slave system in the
American South and expand it to include poor whites (Fitzhugh 1854;
Hund 2014: 3640). Meanwhile, in Europe, intellectuals and political
elites in the wake of the French revolution fretted about future revolts
and disorder, and so deployed the social concept as part of their politi-
cal projects. Social theories resonated in this context as explanations of,
and remedies for the increasingly violent demands of labour, natives and
women (Owens 2015:1819).
[2]Introduction
3
as the necessary and desirable outcome of the race struggle and social
evolution. Charles Cooley wrote in his journal in 1898 that the U.S.war
with Spain, resulting in the acquisition of the Philippines, Puerto Rico,
and Guam made him proud of the race and the American stock (Ross
1991:242).
Even when they did not overtly praise imperialism, the data the early
sociologists used to formulate their problems and construct their theories
was dependent upon overseas imperialism. What was the topic of the very
first dissertation in sociology in the United States? It was The Making of
Hawaii:AStudy in Social Evolution, awarded by Cornell to W.F. Blackman
in 1893, the same year that the Hawaiian monarchy was overthrown
by the United States after years of American meddling in the islands
(Morgan 1982: 51). And over in Europe, the work of Max Weber, Emile
Durkheim, and many other founding fathers, along with W.I. Thomas
in the United States, deployed data on colonized peoples that was being
accrued for the purposes of colonial administration. In their research and
theory, early sociologists thus reproduced the imperial gaze by which
empires operated (Connell 1997). And, leaning upon evolutionary theory
emerging initially from Darwin and then through Herbert Spencer, they
theorized the world in racial terms; typically as a race struggle (Connell
1997; Go 2013e; Hund 2014; Morris 2015). Their theories and research ren-
dered empire and racial domination intelligible, providing an intellectual
framework and rationale for the new imperial world order in the making.
The inhabitants of southern, central, and western Europe, call them
Aryan, Indo-Germanic, or anything you please, wrote Lester Ward, first
President of the American Sociological Society, in 1903, has become the
dominant race of the globe. As such it has undertaken the work of extend-
ing its dominion over other parts of the earth. It has already spread over
the whole of South and North America, over Australia, and over Southern
Africa. It has gained a firm foothold on Northern Africa, Southern and
Eastern Asia, and most of the larger islands and archipelagos of the sea
(Ward 1903:23839).
As the social concept had been used in the earlier part of the nine-
teenth century to make sense of and quell social disorder and revolt, so
too was the new discipline of sociology connected with imperial power.
All the social sciences were, in fact.3 Sociology in this sense has impe-
rial origins:not necessarily because it was in the direct service of empire
(though in some cases it was), but because it was formed in the heartland
of empire, crafted in its milieu, and was thus embedded in its culture. It
was part and parcel of the imperial episteme. It was dependent upon and
shared empires way of looking and thinking about the world, even when
[4]Introduction
5
it did not directly contribute to it.4 Sociologists have been among the first
to assert that ideas are shaped by the social environments in which those
ideas are generated (Camic, Gross, and Lamont 2011). If they believe their
own theories, it should not be too difficult to acknowledge the context
of empire within which their discipline was founded and their founding
ideas forged.
One goal of this book is to explore how this imperial context more
precisely shaped the content of sociology and social theory a nd
whether it still does today. Does social theory bear the imprint of its
imperial origins? Has social theory extricated itself from this earlier
imperial entanglement? How are sociological concerns, categories,
frameworks, and research shaped by empire? Surely, the explicit racist
claims of the early sociologists are not to be found in contemporary
theory and research. And few sociologists would praise imperialism as
a social good. But as we will see, the legacies of sociologys early impe-
rial origins persist in subtle yet powerful waysjust as the legacies of
empire in our world persist. There are important differences between
social science today and social science in the era of high imperialism.
But there are also continuities. In chapters to come, we will see how
social science still works within an imperial episteme whose pervasive
power we have underestimated.
[6]Introduction
7
[8]Introduction
9
attempts to chart entirely new ways of being and human belonging. This is
why their writingsand the scholarly enterprise they helped to spawn
is rightfully referred to as post-colonial thought. The word postcolonial
does not connote that the legacies of colonialism are actually over. It does
not designate a historical reality after colonialism. In the early 1970s,
some scholars had, indeed, used the term postcolonial to refer to the
historical phase or period after decolonization (Alavi 1972). To describe
a literary work or a writer as postcolonial, notes Neil Lazarus (2011:11),
was to name a period, a discrete historical moment, not a project or a
politics.6 The meaning of postcolonial in phrases such as postcolonial
thought, postcolonial theory, or postcolonial studies is different. It refers to
a loose body of writing and thought that seeks to transcend the legacies
of modern colonialism and overcome its epistemic confines. It refers to a
relational position against and beyond colonialism, including colonialisms
very culture. As Gandhi (1998:4)notes, postcolonial studies is devoted to
the academic task of revising, remembering and, crucially, interrogating
the colonial past, but it only does so in order to overcome the legacies of
that past. Postcolonial thought critiques the culture of empire in order to
cultivate new knowledges, ways of representing the world, and histories
that circumvent or transcend rather than authorize or sustain imperialis-
tic ways of knowing.
Postcolonial thought thus sketches a world beyond the epistemic limits
of the present. It is only post in this sense of seeking transcendence; some-
thing beyond or after colonial epistemes. The signifier post in the term
postcolonial thought refers to an intellectual stance that recognizes co-
lonialisms legacies, critiques them, and tries to reach beyond them. It is
also post, therefore, in the sense that it seeks to overcome the imperial sup-
pression of the thought, experiences, and agency of the colonized and ex-
colonized peoples. If colonial history was the history of the imperial
appropriation of the world, writes Robert Young (2001:4), a prominent in-
terpreter of postcolonial theory, the history of the twentieth century has
witnessed the peoples of the world taking power and control back for them-
selves. Postcolonial theory is itself a product of that dialectical process.7
We have before us, then, two bodies of thought:social theory and post-
colonial thought. They were born within respectively different contexts
and served functions that stand in tension with, if not in opposition to,
each other. Social theory embeds the culture of imperialism; postcolo-
nial thought manifests critiques of empire. One comes from the center of
modern empire; the other from its margins. One was part of the imperial
episteme, the other critiqued imperial formations and envisioned postim-
perial futures. Are these two modes of thought reconcilable?
The main goal of this book is to ponder the precise parallels and points
of convergence between social theory and postcolonial thought as well
as their many differences; to see what productive tensions they yield and
how, if at all, they might be reconciled. The ultimate task is to consider
how the formersocial theorymight benefit from the latter, to see how
postcolonial thought might help us overcome the limiting legacies of social
theorys founding context of empire. How might we cultivate a social sci-
ence that goes beyond its existing analytic confines? If social theory can
be challenged for its persistent imperial gaze and its embedded-ness in
the episteme of empire, how can we reconstruct it, making it more at-
tuned to the global challenges of our ostensibly postcolonial present? This
book explores modes of possible remediation by putting social science into
critical conversation with postcolonial thought. Put simply, this book ex-
plores the possibility of a postcolonial social theoryin short, a postco-
lonial sociology.
[10]Introduction
11
in England but then moved to the United States, added to this fledgling
body of work in literary studies, exploring themes such as colonial hy-
bridity and resistance. In history, the subaltern studies school strove
to recover the agency of colonized peoples and then, with the work of
Dipesh Chakrabarty in particular, pondered ways of incorporating post-
colonial thought into historical narratives.
This amounted to the second wave of postcolonial thought, picking up
the mantle of critiquing empire, imperial cultures and knowledge from
thinkers like Du Bois, Fanon, Csaire, and Cabral. And it was born in
and largely for humanities departments. It offered a critique of certain
trends within the humanities, forming an oppositional stance against
the traditional humanities that challenged intellectual conventions in
literary studies. It took the spirit and content of anticolonial critique to
the academy, picking apart the humanities and showing how it embod-
ied the imperial episteme (Gandhi 1998: 42). And even though it began
as heterodoxy within the North American humanities faculties, by the
1990s postcolonial studies had become an identifiable and widely
popular trend within those same faculties (Brennan 2014: 89). In 1995,
Russell Jacoby wrote that the term postcolonial had become the
latest catchall term to dazzle the academic mind (Jacoby 1995). By the
end of the decade, Gandhi (1998: viii) noticed that postcolonial thought
had taken its place with theories such as poststructuralism, psycho-
analysis and feminism as a major critical discourse in the humanities.
Indeed, since then, postcolonial thought has spread to various parts of
the humanities, converging with and animating trends like decolonial
thinking in philosophy and facilitating critiques of Eurocentric history
(Dussel 2008; Mignolo 2000; Mignolo 2009; Santos 2014). Its presence
can be found in fields all over the humanities, from cultural studies to
linguistics and rhetoric, and even science studies, legal studies, history,
and education (Andreotti 2011; Darian-Smith and Fitzpatrick 1999;
Harding 1992; Harding 1998; Loomba et al. 2006).
But what about social science and sociology in particular? On the one
hand, it is the case that postcolonial thought has recently exerted some
influence on sociology in Europe and elsewhere in the world (Bhambra
2007a, 2010; Gutirrez Rodrguez, Boatc, and Costa 2010; Kempel and
Mawani 2009).10 And surely, certain postcolonial themes can be said to
have emerged in disciplinary sociology. As we will see, for instance, world-
systems theory within sociology can be said to be sociologys best answer to
postcolonial thought. Critical race theory in sociology, too, shares ground
with postcolonial thought (Weiner 2012; Winant 2004). Furthermore, we
must not forget that one of the thinkers of the first wave of postcolonial
thought, W.E. B.Du Bois, was a sociologist by name, methods, and insti-
tutional affiliation.
Still, these exceptions are just that:exceptions. For the most part, soci-
ology and especially sociology in North America has yet to directly engage
the sort of postcolonial thought that has had such a profound influence in
the humanities. The NewYork Times was not incorrect when observing, in
2000:Surprisingly, the primary home for postcolonial studies [has not
been] political science, but literature (Hedges 2000). Postcolonial think-
ers are not cited as highly in mainstream social science journals as they
are in humanities journalswhen they are cited at all. There are few if
any panels at major sociology conferences on postcolonial theory; few if
any courses in postcolonial studies and no job lines (Go 2013b). There is
a sense in which even popular culture has paid attention to postcolonial
thought more than conventional social science: The NewYork Times has
referred to Homi Bhabha more times than the American Sociological Review
(Go 2013b:2627). And although some admit that Du Bois belongs in the
sociological canon, few, if any, sociologists put Fanon, Csaire, Cabral, or
C.L .R. James into the canon; nor do social theory textbooks. The sociolo-
gist Steven Seidman noted in the 1990s that [Edward] Said has had, sad
to say, little influence in sociology (1996:315). This is true today, and it is
more general than just the occlusion of EdwardSaid.
The case of W.E. B.Du Bois both complicates and yet affirms our story.
As we will see in later chapters, Du Bois was among the vanguard of the
first wave of postcolonial thinkers. His work shared and in some cases pre-
figured the themes of the other postcolonial writers, emphasizing empire
and colonialism as foundational for modernity and theorizing imperial
racism and knowledge. And like the other first-wavers, he was an active
anticolonialist, as noted above. Yet Du Bois was also a card-carrying soci-
ologist. He was a professor of sociology, history, and economics at Atlanta
University. And the American Sociological Association has named a schol-
arly award after him. Should he be taken as evidence that sociology has
been open to postcolonial thought?
The problem is that Du Bois is the exception that proves the rule. His
standing within mainstream sociology attests to his exceptionality. Du
Bois may be known by sociologists, but his historic role in sociology and
his thinking has been largely marginalized. He had been a member of the
prominent sociology department at the University of Pennsylvania, but
for most of the twentieth century he was not mentioned in its histories
(Katznelson 1999: 465). The American Sociological Association finally
came to recognize him as a founder of American sociology, but this rec-
ognition has come only recently, after nearly a century of neglect. To this
[12]Introduction
13
day, Du Boiss formative role in sociology has been forgotten if not erased.
Most conventional histories of sociology still elide the fact that it was not
the Chicago School that initiated scientific sociology but Du Boiss Atlanta
University, which in 1895 formed the Atlanta Sociological Laboratory,
long before the ostensibly pioneering urban research of Robert Park and
Ernest Burgess (Morris 2007). The same goes for his actual scholarly
labor:At most, mainstream social theorists pick out Du Boiss concepts
of double consciousness or the veil. But less attention, if any, is paid to
his critique of conventional sociology, his analysis of racialized systems
as constitutive of modern society and of knowledge (analyses that chal-
lenged the dominant racial thinking of sociologists like Robert E.Park),
or his writings on slavery and colonialisma ll of which offered rich and
very different approaches to the social than mainstream social theory. As
scholars note, attempts to bring Du Bois under the mainstream umbrella
of sociology have been gestures of tokenisman emblem of diversity as
Katznelson (1999:468)puts it. They have not impacted the main tenets or
concepts of sociology itself. Du Bois, as Aldon Morris (2015) puts it aptly,
is the scholar denied.11
This leads us to the other measure of sociologys comparable indiffer-
ence to postcolonial thought. We will see in Chapter One that a key aspect
of postcolonial thought is the recognition that empireand related pro-
cesses of colonialism or racismhas been foundational for metropoli-
tan societies as well as colonized societies, that it has been crucial for
the making and remaking of modernity. In this sense, it parallels gender
theory or Marxist theory in social science. Whereas gender theory treats
gender relations as foundational, and Marxist theory treats capitalism
as foundational, postcolonial theory treats empire and colonialism as
foundational.
But here again we can see a difference between the humanities and so-
ciologys reception to postcolonial ideas. Whereas the humanities have ab-
sorbed postcolonial theorys emphasis upon the imperial foundations of
modernity, sociology has not. Although sociology has long directed its at-
tention towards capitalism, and while it recently has agreed that gender is
foundational, it has been less engaged with matters of empire. Economic
inequalities within nations remain on the sociology agenda, but the impe-
rial hierarchies that helped create them on a global scale do not. Analytic
categories like the division of labor pervade our sociological texts, but
not the colonial division of labor, colonialism, or postcoloniality. Later
we will see that some sociologistsextending from Marx and Weber up
through the presentreferred to empire and colonialism in their writ-
ings. And it is true that certain lines of social science, such as dependency
TOWARD A CONCILIATION
[14]Introduction
15
fools errand, one that must strain credulity or must rely on a certain
suspension of disbelief as the political scientist Manu Goswami
(2013:146)observes.13
The gamble of this book is different: There are very good reasons to
think that social science in general and sociology in particular should take
postcolonial thought seriously. It is not uncommon for sociology to engage
with other disciplines:think economics or psychology. Why not postco-
lonial thought in the humanities? Apparently, it is perfectly acceptable
for proponents of rational choice theory in sociology to ape neoclassical
economics, but it is somehow problematic to consider what postcolonial
theory might have to offer? Besides, postcolonial thought addresses im-
portant substantive themes that should be of interest to sociologists. One
of the major claims of postcolonial thought is that empire and colonial-
ism have been foundational for modernity. As Chapter One will discuss in
further detail, postcolonial thought shows that empire is the dark side of
modernity; endemic to it. Sociology has been interested in modernity, too
(Bhambra 2007a). Today, as Adams, Clemens, and Orloff (2005:3)remind
us, one of the questions driving social theory and its manifestation in so-
ciology is:How did societies come to be recognizably modern? As we
will see in Chapter Two, much of social theory addresses these and other
questions of modernity from the standpoint of metropoles, while postco-
lonial thought addresses them from the standpoint of the colonized and
formerly colonized world. But they both address modernity. Might they
not fruitfully engage?
There is also a strong sense in which social theory needs postcolonial
thought. In recent years, a number of leading social theorists have la-
mented sociologys parochial orientation. Immanuel Wallerstein (1997,
2001) registered warnings to the North American audience early on.
More recently, Ulrich Beck (2012), former President of the American
Sociological Association Michael Burawoy (2008), and Sujata Patel (2010a;
2010b; 2014) are among those who have called for sociology to global-
ize:to untether itself from its initial European moorings and surmount
its tendency to focus only upon the concerns and dilemmas of Anglo-
European modernity. These efforts at globalizing sociology are laudable,
but their implementation requires further exploration and critical reflec-
tion, lest the attempt to globalize social theory and research winds up
reinserting Eurocentrism masquerading as globality. As Bhambra (2013)
suggests, postcolonial thought might offer a way to advance global social
theory without succumbing to the danger.
One might even say that social science is obliged to engage with post-
colonial theory. The sociologist-turned-anthropologist Ernest Gellner,
[16]Introduction
17
agency, its analytic bifurcations, its persistent yet not often detected im-
perial standpoint, and its provinciality that reigns under the guise of uni-
versality. These are all problems that social theory and sociology need to
confront. Those of us interested in social science ignore them at our own
peril, and to the detriment of our enterprise.
Yet, it also works in the reverse direction:Social science has important
lessons for postcolonial theory. Although there are some who would insist
that sociologys problems are insurmountable, that they are endemic or
inescapable, this book will show otherwise. It argues that the limiting
lenses and epistemic habits detected by postcolonial thought in sociol-
ogy are not inherent to the sociological enterprise. We will see in Chapter
Three, for example, that sociological thinking, rather than doomed to re-
produce imperial tendencies and frames, is the hidden scaffolding upon
which postcolonial thought itself is stagedthat postcolonial theory de-
pends upon sociological thought even as it offers a substantial critique of
certain aspects of sociological thought. It follows that social science, in
the face of the postcolonial challenge, need not dissolve in despair and
simply concede to the humanities. To the contrary, it just needs to reflect
and reorient. And as we will see, the larger argument of this book is that
social science already has certain analytic tools immanent to it to meet
the postcolonial challenge.
All of this is to say, in sum, that a postcolonial sociology is indeed pos-
sible; and that a third wave of postcolonial thought, centered in the social
sciences, might already be in the making. Chapters Three and Four thereby
sketch and explore some of the ways in which such a third wave be ad-
vanced to meet the challenges of our postimperial (or otherwise neoim-
perial) present. For, if anything, postcolonial theory is an invitation to
imagineto imagine different types of knowledge, new ways of seeing
and perceiving, and alternative conceptual forms and tools for better un-
derstanding the world around us. What if we, who aim to think hard and
critically about the social world, accept?
CH A P TER 1
I n the late 1980s and through the early 1990s, something called post-
colonial theory hit North American campuses. Sometimes referred to
as postcolonial studies, postcolonial theory became a noticeable trend
in the humanities, starting first in departments of literature and then
spreading to other parts of the humanities. It shared company with the
new humanities that proliferated at the time:womens studies, gay/les-
bian studies, and cultural studies (Gandhi 1998:4243). It also surfaced
just as the new philosophies known as poststructuralism and decon-
struction had already begun to encroach upon the academy. They, too,
became associated with postcolonial theory (Loomba 1998). But if postco-
lonial theory was part of a wider revolution in the humanities, it was also
a new burgeoning body of writing and thought in its ownright.
As it emerged, postcolonial studies encountered some criticism and de-
rision for its trendiness. Scholars from within literary studies as well as
outside it (including social scientists) often dismissed it as yet another
passing fancy of armchair professors. The radical credentials of these
postcolonial professors had to be checked at the door; they were seemingly
mired in the lit crit task of reading novels only (Ahmad 1994; Gellner
1993). Some critics were not as concerned about postcolonial theorys
radical posture as they were with its real radicality: the threat it posed
to convention. Harold Bloom, the famous Yale and former University of
Chicago literary critic, opined that postcolonial studies was infected with
the disease of Resentment. He told The NewYork Times:All aesthetic and
cognitive standards have been overturned in favor of this ideological pre-
judgment. They have taken over positions of power within the academy.
They are zealots, commissars. They have severely wounded humanistic
education in the English-speaking world (Hedges2000).
19
Wav e s o f P o s t c o l o n i a l T h o u g h t [19]
Frantz Fanons first book, Black Skin, White Masks, published in France in
1952 is a fitting place to start. In this partly autobiographical work, Fanon
famously narrates a moment when, as a student in France coming from
the French colony Martinique, he was on a train and a young white boy
exclaims to his mother, Look, a Negro! Mama, see the Negro! Im fright-
ened! Fanon writes of his reaction:I made up my mind to laugh myself
to tears, but laughter had become impossible.
I could no longer laugh, because Ialready knew that there were legends, sto-
ries, history, and above all, historicity
I was responsible at the same time for my body, for my race, for my ances-
tors. Isubjected myself to an objective examination, Idiscovered my blackness,
my ethnic characteristics; and Iwas battered down by tom-toms, cannibalism,
intellectual deficiency, fetichsim [sic], racial defects, slave-ships
All Iwanted to be was a man among other men.[]
I wanted to be a man, nothing but a man. [] (Fanon 1967 [1952]:9192)
Fanon testifies to the experience of being a black man in the French empire,
capturing one moment in the larger stream of the experience of colonial
subjecthood. This is one of the themes of the book. Fanon asks in the be-
ginning What does the black man want? And throughout the work, he
recounts his own experiences and trialsfrom growing up in the French
colony of Martinique to traveling to and studying in the French metro-
pole. Black Skin, White Masks thereby encapsulates one of the key interven-
tions of the first-wave:to illuminate the experience of colonialism from the
perspective of the dominated. The first wave uniquely offered a view of co-
lonialism from the standpoint of the colonized themselvesa standpoint
that had been ignored or buried in dominant accounts (Young 2001:274).
Colonialism depended upon racializing and dehumanizing colonized peo-
ples or, at best, constructing them as unruly populations to be disciplined,
worked upon, managed, ruled, or otherwise civilized. But through their
poetry, writings, or scholarship, first-wave theorists uniquely expressed
the colonized peoples own voice, disclosing how colonialismw ith all of
Wav e s o f P o s t c o l o n i a l T h o u g h t [21]
tape of a world that looks on in amused contempt and pity. One ever feels his
twoness,an American, a Negro; two souls, two thoughts, two unreconciled
strivings; two warring ideals in one dark body, whose dogged strength alone
keeps it from being torn asunder. The history of the American Negro is the his-
tory of this strife,this longing to attain self-conscious manhood, to merge
his double self into a better and truerself.4
Wav e s o f P o s t c o l o n i a l T h o u g h t [23]
I begin to suffer from not being a white man to the degree that the white man
imposes discrimination on me, makes me a colonized native, robs me of all
worth, all individuality, tells me that Iam a parasite on the world, that Imust
bring myself as quickly as possible into step with the white world The feel-
ing of inferiority of the colonized is the correlative to the Europeans feeling of
superiority. Let us have the courage to say it outright:It is the racist who creates
his inferior. (Fanon 1967 [1952]:93)
Wav e s o f P o s t c o l o n i a l T h o u g h t [25]
Recharting History
Fanon was unequivocal in this regard, famously asserting that the his-
tory of Europe was made possible only by its economic plundering of colo-
nies:Latin America, China, and Africa. From all these continents, under
whose eyes Europe today raises up her tower of opulence, there has flowed
out for centuries toward that same Europe diamonds and oil, silk and
cotton, wood and exotic products. Europe is literally the creation of the
Third World. The wealth which smothers her is that which was stolen from
the underdeveloped peoples (Fanon 1968 [1961]: 102). But first-wave
thinkers did not only speak of economic history. Csaire makes the power-
ful and original assertion that colonialisms dehumanizing force contrib-
uted to fascism in Europe; that fascism was only one instance of a larger
global logic of imperial violence and brutality. The European bourgeoi-
sie, he notices, is awakened by a terrific reverse shock; that is, Hitler.
The reason Hitler is such a shock is because Hitler represents the brutal-
ity endemic to colonialism applied against whites:it is the crime against
the white man, the humiliation of the white man, and the fact that he ap-
plied to Europe colonialist procedures which until then had been reserved
exclusively for the Arabs of Algeria, the coolies of India, and the blacks of
Africa (Csaire 2000 [1955]:36). Europes fascism and its overseas impe-
rialism are two sides of the same coin; the same global logic articulated in
different localities.
If this approach approximates a type of entangled history that schol-
ars today promote, Du Bois had uniquely prefigured it when he discerned
a global racial logic to empire. This is encapsulated in his oft-quoted state-
ment about the global color line:The problem of the twentieth century
is the problem of the color linethe relation of the darker to the lighter
races of men in Asia and Africa, in America and the islands of the sea
(2005:62). Here Du Bois connects the different histories of all the various
subjugated populations around the world, and includes African-A mericans
in the United States. Our race question, he says, referring to the situation
of African-A mericans in the United States, is not a purely national and
local affair but rather part of a color line that belts the world and encom-
passes the entirety of the civilized world to the dark races of mankind
(2013:111). Du Bois shifts his discussion breathlessly from racial domina-
tion in Americas Puerto Rico and the Philippines to British India and to
the Boer War in South Africa. Yet this is not only a history of subjugated
peoples. It is a history of the subjugators as well:a history not of any single
group but of global relations between groups. The question of the color line
is the question of the relation of the advanced races of men who happen to
be white to the great majority of the undeveloped or half developed nations
of mankind who happen to be yellow, brown, or black (Du Bois 2013:119).
Wav e s o f P o s t c o l o n i a l T h o u g h t [27]
heat of the war for liberation in Guinea, today we show that this is not
so (Cabral 1969:65).
Wav e s o f P o s t c o l o n i a l T h o u g h t [29]
It is a universal rich with all that is particular, rich with all the particu-
lars there are, the deepening of each particular, the coexistence of them
all (Csaire 2010 [1956]: 152).
Fanon exhibited the same skepticism. European humanism, he de-
clared, is the ideology of the Western bourgeoisie, which has no room
for any other notion of humanity except that which is modeled after
itself. Western bourgeois racial prejudice as regards the nigger and the
Arab is a racism of contempt; it is a racism which minimizes what it
hates. Bourgeois ideology, however, which is the proclamation of an es-
sential equality between men, manages to appear logical in its own eyes
by inviting the sub-men to become human, and to take as their prototype
Western humanity as incarnated in the Western bourgeoisie (Fanon 1968
[1961]: 163). Fanon saw in European humanism little else than a bour-
geois narcissism projected onto the entire worlda world teeming, in the
view of the Enlightenment, with ignorant hordes awaiting the salvation of
European colonialism.9
If hypocrisy and Eurocentrism was on the first-waves critical map,
so, too, was the Enlightenments Cartesian assumption that producers of
knowledge are somehow unsituated and impartial. This was already im-
plied in their criticisms about the way history had been narrated:those
criticisms intimated that historiographical knowledge was not neutral or
impartial but rather connected to imperialism. C.L. R.James thus opined
that conventional histories had occluded African agency, and that this
represented the view of white capitalists. The only place where Negroes
did not revolt, he declared, is in the pages of capitalist historians
(James 1994:77). In other words, so-called knowledgefrom historical
knowledge to naturalist scientific knowledge, to philosophical ideas and
social scienceis situated, connected to power rather than neutral. It is
situated, in particular, within the machine of imperial power. First-wave
writers thus pinpointed the subjectivity of seemingly objective knowl-
edge, unveiling the imperial interests masked by proclamations of disin-
terestedness. Amilcar Cabral put it thisway:
The practice of imperialist rule demanded (and still demands) a more or less
accurate knowledge of the society it rules and of the historical reality (both
economic, social, and cultural) in the middle of which it exists. This knowledge
is necessarily exposed in terms of comparison with the dominating subject
and with its own historical reality.[]
In fact, man has never shown as much interest in knowing other men and
other societies as during this century of imperialist domination. An unprec-
edented mass of information, of hypotheses and theories has been built up,
Wav e s o f P o s t c o l o n i a l T h o u g h t [31]
This insistent clinging to the older patterns of race thought has had extraor-
dinary influence upon modern life. In the first place, it has for years held back
the progress of the social sciences. The social sciences from the beginning were
deliberately used as instruments to prove the inferiority of the majority of
the people of the world, who were being used as slaves for the comfort and
culture of the masters. The social sciences long looked upon this as one of their
major duties. History declared that the Negro had no history. Biology exagger-
ated the physical differences among men. Economics even today cannot talk
straight on colonial imperialism. Psychology has not yet recovered from the
shame of its intelligent tests and its record of conclusions during the First
WorldWar. (Du Bois 2005:138)
Wav e s o f P o s t c o l o n i a l T h o u g h t [33]
Wav e s o f P o s t c o l o n i a l T h o u g h t [35]
America were living without history, or outside history, at the time when
they were subjected to the yoke of imperialism (Cabral 1974: 64).14 For
Cabral, the claim that there are people without a history was not an onto-
logical one but rather an ideological effect of Marxist Eurocentrism.15
The same themes surface in other first-wave theorists writings. Just
as Fanon lamented how Sartrean categories did not acknowledge how race
fixes certain people, so, too, did he question the Marxist valorization of
the European (read:white) working class as the agent of history. Fanon
drew upon Marxist themes in his discussion of colonial alienation, for
instance; but his point was to illuminate a specific type of alienation
brought about by colonialism and its brutality: racial alienation (Zahar
1974). Fanon also crafted a position that prefigured intersectional social
thought: race and class in the colonial context was intertwined, such
that Marxist thought had to be revised. In the colonies, he writes in The
Wretched of the Earth, the economic substructure is also a superstructure.
The cause is a consequence; you are rich because you are white, you are
white because you are rich. This is why Marxist analysis should always be
slightly stretched every time we have to deal with the colonial problem
(1968 [1961]:32). If anything, Fanon aligns more with Maoist positions
that placed hope in the peasantry, but even then, Fanons own theoreti-
cal scheme was less about relations to the mode of production in the ab-
stract than it was about relations within colonial systems in the concrete.
His discussion of Algerian society under French rule, for example, effec-
tively renarrates economic class division as a colonizercolonized division
(Fanon 1968 [1961]; 1970 [1967]).
Fanon here extended Marxist thought, but he also critiqued its limits.
For Fanon, Marxist thought may have been incredulous of certain univer-
salisms but, in this version as expressed by the Communist Party, it merely
reuniversalized the experience of Europe and of the white European
working-class. Csaires criticisms of his communist colleagues exemplify
this position. Csaire was a member of the French Communist party but
in 1956 he resigned. He had been a member for more than ten years. In his
resignation letter to Maurice Thorez, he said that his resignation was due
to the inadequacy of Marxist thought. Because he was a man of color, he
occupied a particular subjectposition reflecting a situation in the world
that cannot be confused with any other problems that cannot be re-
duced to any other problem [and] of a history constructed out of ter-
rible misadventures that belong to no other (Csaire 2010 [1956]:147).
In other words, the Marxist theory embodied in the Communist Party
was inadequate. It was reluctant to deal with the specificity of the colonial
situation, instead absorbing it into its homogenizing categories:
Wav e s o f P o s t c o l o n i a l T h o u g h t [37]
limitations. This was part of the larger challenge that first-wave postcolo-
nial theory ultimately took up: to work within the inescapable legacies of
the Enlightenment, including the Marxist version of it, but to be aware of
its limits and remain vigilant about its potential occlusions.
We can now see postcolonial thought in its pristine form. Starting from
the subjective experiences of the colonized, first-wave writers captured
the multiple facets and conceits of empire. Whereas anti-imperial thought
already had questioned the economic bases of empire, the first-wave il-
luminated its cultural or epistemic aspects. They identified the particular
constitutive logics and racialized violence of colonialism and how colo-
nialism impacted the identities of colonizer and colonized alike. They laid
bare the narratives of history upon which imperialism was justified and
sought to rechart history toward a more global vision that recognized
shared histories and did not discount the agency of the colonizedor of
colonialismin shaping modernity. And they excavated the episteme of
empirethe various narratives, discourses, and knowledges upon which
imperialism and colonial rule staged theirpower.
But what, then, of the second wave of postcolonial thought and its par-
ticular interventions, extensions, and differences?
One date by which to mark the transition from the first to the second
wave of postcolonial thought is the year 1973. In September of that year,
Amilcar Cabrals Partido Africano da Independncia da Guin e Cabo
Verde (PAIGC) officially declared the independence of Guinea-Bissau, an
act recognized by Portugal. Thus did one of the last remaining European
colonies in Africa finally achieve independence. And the very same year,
Amilcar Cabral was assassinated. According to some, he was murdered by
the Portuguese government. The year 1973 thereby marks both the end of
European colonialism and, with the assassination of Cabral, the end of the
first wave of postcolonial thought.
Something else happened in 1973. This was the so-called ArabIsraeli
War, which erupted after Syria and Egypt attacked Israeli forces in the
Golan Heights and the Sinai Peninsula in October. Initially, most in the
West assumed that Israel would emerge victorious, but then Egyptian
forces crossed the Suez Canal and moved into the Sinai, surprising nearly
everyone. For the history of postcolonial thought, the event is significant
because it was an important source of inspiration for Edward Said, then
a literature professor at Columbia University. By Saids own account, the
Wav e s o f P o s t c o l o n i a l T h o u g h t [39]
Throughout the exchange between Europeans and their others that began
systematically half a millennium ago, the one idea that has scarcely varied is
that there is an us and a them, each quite settled, clear, unassailably self-
evident. As Idiscuss it in Orientalism, the division goes back to Greek thought
about barbarians, but, whoever originated this kind of identity thought, by
the nineteenth century it has become the hallmark of imperialist cultures
as well as those cultures trying to resist the encroachments of Europe. (Said
1993:xxv)
The imperial episteme and its law of division essentializes peoples and
places that are historically and socially determined, while effacing how
they are reciprocally constituted by the very same operation. Just as Fanon
had asserted that Europe is literally the creation of the Third World, so
does Said declare that, in the production of the Orient, Europe also
produces itself. The Orient is not only adjacent to Europe, the Orient has
helped to define Europe (or the West) (1978:1). The Orient has helped
to define Europe as its contrasting image, idea, personality, experience
(1978:2). By the same token, then, the imperial epistemes law of division
covers up the agency of colonized peoples:the colonized are assumed to be
passive and without history. In imperial culture, the source of the worlds
Wav e s o f P o s t c o l o n i a l T h o u g h t [41]
It was not Said, however, who took the analysis of colonial discourse to its
most extreme conclusion. This was done by Homi Bhabha, who emerged
as one of Saids more notable interlocutors. If Said had revealed the im-
portance of colonial discourse for understanding colonial (and postcolo-
nial) cultures, Bhabha questioned whether Said had interrogated colonial
discourse sufficiently enough (Bhabha 1994). In Bhabhas view, Saids
analysis of Orientalism underestimated colonial discourse and effaced its
complexity. Hence Bhabhas friendly but critical amendment:colonial dis-
course is not homogenous or singular, replete with only the same set of
images and meanings. It is ambivalent and internally conflicted.
Bhabha uses this critical amendment to Saids work to stage his own
intervention, which begins with a reformulation of colonial discourse.
Foremost, he reframes the operations of Orientalist discourse as a form
of stereotyping. For Bhabha, stereotyping expresses how all forms of
difference are discursively constructed, whether racial or sexual, and
stereotyping is not only the setting up of a false image It is a much
Wav e s o f P o s t c o l o n i a l T h o u g h t [43]
1990: 210). And so now the translated Bible, carrying both English and
Hindu voices, undermines English authority. The book retains its pres-
ence, but it is no longer a representation of an essence, he insists. As the
production of colonial hybridity, the English book no longer simply
commands authority. Thus hybridity afflicts the discourse of power
and estranges the familiar symbol of English national authority. It is a
strategic reversal of the process of domination (1994:112).
However circuitously or obliquely, Bhabhas analyses of colonial dis-
course and resistance raise the important issue of colonial agency. First-
wave writers also had raised this question, critiquing Eurocentric histories
for repressing the role of colonized peoples in their accounts and narratives.
Bhabhas analysis of colonial discourse also summons the issue while insin-
uating a generative approach to agency that does not reduce it to bourgeois
individualism. It is not a consciously driven form of agency; a willed action
on the part of colonized subjects to revolt or overthrow colonial authority.
In Bhabhas rendering, it is an effect. Resistance arises from the convergence
of the structure of ambivalence in colonial discourse on the one hand and
the practices of mimicry by the colonized on the other. The incompleteness
of colonial discourse opens up spaces into which is ushered a resistance un-
foreseen by the colonizers and colonizedalike.
This question of colonial agency brings us squarely to the next key
strand of second-wave postcolonial thought: the subaltern studies school
of Indian historiography and its associated proponents and interlocutors,
including Gayatri Spivak. Unlike the work of Bhabha and Said, the subal-
tern studies project did not spring from literary studies but rather from
the discipline of history. Initiated by a group of historians in India, in-
cluding Ranajit Guha (1983, 1984, 1988, 1997) and Dipesh Chakrabarty
(1993, 1997, 2000), subaltern studies was first animated by a critique of
the existing historiography of India. That historiography had been domi-
nated by two schools: on the one hand, the so-called Cambridge School
produced by English historians and, on the other, nationalist historiog-
raphy, which was anticolonial and produced by English-trained scholars
coming out of India. The subaltern studies scholars found both of these
existing approaches to be elitist to the core. They either focused upon
British colonialists or, as the diametric opposite, Indian nationalist politi-
cians. Neither analyzed the contributions by people, on their own, that
is, independent of the elite (Guha 1988: 39).
Against both of these schools, the subaltern studies scholars mounted
a full frontal assault. First, they underscored how histories of India ex-
tended rather than questioned the imperial episteme (after all, the ar-
chival documents that historians used were largely produced for and by
Wav e s o f P o s t c o l o n i a l T h o u g h t [45]
Wav e s o f P o s t c o l o n i a l T h o u g h t [47]
We can now see how the second-wave extended the first-waves interest in
the culture of empire and its episteme, albeit through a more specific focus
upon colonial discourse and representations. We also can see how it con-
tinued the first-waves interest in the agency and experiences of the colo-
nized and extended its skepticism of certain Marxist forms of thought.
But there is another line of thought that the second-wave extended: a
critical stance toward the Enlightenment and its corollaries of humanism
and positivism. As seen, the first-wave problematized the Enlightenment
as the ideological arm of empire. Key figures of the second-wave extended
this critique, but in so doing they also inflected it by drawing upon new
intellectual trends. Crucial here was postmodernism and poststructural-
ism, which had been taking over North American campuses in the 1980s
just as second-wave postcolonial thought began to surface, too (Gandhi
1998:4243; Hiddleston2010).
Much of second- wave postcolonial thought drew inspiration from
these new intellectual currents in the humanities. The influence of Michel
Foucaults poststructuralism upon Edward Saids Orientalism should be
unmistakable. And although Saids theoretical fidelity to the strictest in-
terpretation of Foucaults analytic method, assumptions, and conclusions
have been questioned (and although Said was often critical of Foucaults
Eurocentrism, as will be seen later), there is no doubt that Said bestows
upon Foucaults theory of discourse the honor of imitation (Said 1978:4).
Still, the second-wave took much more from contemporary intellectual
currents than theories of discourse. Emboldened by the likes of Lyotard,
Baudrillard, and Derrida, they also appropriated the postmodern incre-
dulity toward grand narratives and claims to full knowledge. With this
postmodern version of second-wave postcolonial thought, the critique of
Wav e s o f P o s t c o l o n i a l T h o u g h t [49]
Wav e s o f P o s t c o l o n i a l T h o u g h t [51]
classify and categorize in order to arrive at universal truths. All such at-
tempts to know exhibit a structure of ambivalence; and colonial discourse
is just one instance of this.
On the one hand, colonial discourse recognizes colonized subjects
(or any Other) as difference; something patently foreign and distant
(Bhabha 1994:73). On the other hand, it inserts the colonized into some
familiar category (black, uncivilized, etc.). This is what enables the col-
onizer to believe that they know the colonized and thereby allows them to
manage, regulate, or rule. Colonial discourse admits of something foreign
but then rejects the difference by classifying it as something familiar. It
tries to make the unknowable entirely knowable and visible, seeking to
fulfill its fantasy of coherence (Bhabha 1994:70). Enlightenment Reason
is animated exactly by this fantasy. As colonial discourse presumes the
knowability of the colonized, so does Enlightenment positivism presume
the knowabilty of the world. In both cases, ambivalence structures the
operation. This tension between not knowing and yet knowing, between
recognizing difference but disavowing it, between fixity and fantasy,
marks the ambivalence of colonial discourse; indeed, of all forms of
knowledge (1994:77). So the colonizers insistence upon overcoming such
ambivalenceand their very Enlightenment assumption that they can do
soexpresses a will to power birthed by the Enlightenment, manifest in
the imperial episteme, and practically expressed in colonial domination
itself.
This postmodernpostcolonial critique of Enlightenment rationalism
culminates in the intervention by Gayatri Spivak, who critiqued subaltern
studies from the outside (Spivak 1988c).28 At the most simplistic level,
Spivaks intervention has to do with gender, a social identity that the sub-
altern studies school had not made central to their work (though it was
a part of it).29 More than just accusing the subaltern studies literature of
leaving women out of the picture, though, Spivak uses gender issues to
stage her critique of imperial knowledge and representation more gener-
ally, and so refashion the project of subaltern studies entirely. If subaltern
studies critiqued historiographical knowledge and Enlightenment ratio-
nalism at once, one of Spivaks generative moves is to question whether
that critique reached its logical conclusion.30 The task of subaltern studies
is to recover the subaltern voice, but Spivak wonders:Can the subaltern
speak atall?
Spivaks exploration of this question emerges from an examination
of the nineteenth century controversy in India over sati, a practice that
has come to be known as widow self-immolation (wives burning them-
selves on their husbands funeral pyre) (Spivak 1985, 1988a). British
Wav e s o f P o s t c o l o n i a l T h o u g h t [53]
Wav e s o f P o s t c o l o n i a l T h o u g h t [55]
And yet despite its failures, its lamentable jargon, its scarcely concealed
racism, its paper-thin intellectual apparatus, Orientalism flourishes today
in the forms Ihave tried to describe. [] Orientalism has also spread in the
United States now that Arab money and resources have added considerable
glamour to the traditional concern felt for the strategically important Orient.
The fact is that Orientalism has been successfully accommodated to the new
imperialism, where its ruling paradigms do not contest, and even confirm, the
continuing imperial design to dominateAsia. (Said 1979:325)
Nor was the law of division and its attendant schemas limited to the
West or the worlds metropoles. Said made haste to stress that colonial-
isms culture, evident in contemporary representations of the Muslims
and the Middle East, was persistent, palpable, and powerful; so much so
that it had even begun to take hold of the colonizeds own imaginations.
Indeed, there is some reason for alarm in the fact that its [Orientalisms]
influence has spread to the Orient itself:the pages of books and journals
in Arabic (and doubtless in Japanese, various Indian dialects, and other
Oriental languages) are filled with second-order analyses by Arabs of the
Arab mind, Islam, and other myths (Said 1979:325).
Spivaks critique of epistemic violence and the sati controversy can be
seen as motivated by a similar concern. As right-w ing or nationalistic
groups throughout the postcolonial world came to make appeals to tra-
ditions while dangerously excluding womens voices and concerns, they
reproduced Orientalist essentialisms. Meanwhile, questions of multi-
culturalism in the 1980s surfaced in metropolitan societies, exactly in
response to the influx of immigrants from the Global South, and in partic-
ular from the very post-colonies that metropoles used to rule. As Bhabha
noted, the discourse of multiculturalism ran the risk of reinscribing
Wav e s o f P o s t c o l o n i a l T h o u g h t [57]
Wav e s o f P o s t c o l o n i a l T h o u g h t [59]
Wav e s o f P o s t c o l o n i a l T h o u g h t [61]
Wav e s o f P o s t c o l o n i a l T h o u g h t [63]
CH A P TER 2
In fact, man has never shown as much interest in knowing other men and other societ-
ies as during this century of imperialist domination.
Amilcar Cabral,19721
social sciences but in the humanities:it became both the platform and
the target of postcolonial critique, a key player in what Gandhi (1998)
calls the new humanities. This is not entirely surprising. Given that
postcolonial thought interrogates culture and empire, it makes sense
that specialists in culturen amely, the humanitiesh ave absorbed
and claimed it. Unearthing the cultural operations of empire and inter-
rogating imperial representations summons cultural rather than social
scientific expertise. If novels are to be read for their hidden imperial
meanings, who better than literary scholars to pull it off? But it does
open up the question of the present chapter. If postcolonial thought
has been a humanistic project, what exactly does postcolonial thought
imply for social theory, and for social theorys current institutional
manifestation as sociology? If postcolonial thought is a humanistic
project, what does sociology have to do withit?
The good news is that, to a certain extent, postcolonial thought has
already begun to subtly influence social science, taking the form of calls
for indigenous, Southern, and connected sociologies (Alatas 2006a;
Bhambra 2007a; Boatc and Costa 2010; Connell 2007). Still, these prom-
ising developments require further elaboration and systematization to
more clearly specify the possible implications of postcolonial thought
for sociology. Does Saids Orientalism, for example, also extend to social
theory, and if so, does this mean that social scientists should not ever
speak of other societies? What, if anything, does Csaires critique of
modernity and the Enlightenment have to do with social science? How
might Bhabhas Lacanian readings of colonial discourse be pertinent to
social theory? Does the subaltern studies problematization of colonial
archives or Chakrabartys reproach of historiographical schemas also
mean that social science suffers from similar disabling problems? What,
exactly, is the situation of scarcity within sociology requiring importa-
tion from the humanities? These are the questions summoned when con-
sidering a possible encounter between postcolonial thought and social
theory. This chapter takes the first step at addressingthem.
The chapter begins by discussing two opposed claims about the possi-
ble relevance of postcolonial thought for sociology. The first is that postco-
lonial theory is relevant because it offers a complicity critique. The second,
representing the postmodern variant of postcolonial thought, suggests
that it is relevant because it offers a corruption critique. The chapter then
offers a different way to approach the matter. It suggests that postcolonial
thoughts first and main contribution is to alert us to certain intellectual
or analytic tendencies that originate in social sciences imperial origins
and that social science perpetuates at its own peril. Rather than only
(Collins 1997; Lewis 2014; McLennan 2014). But then their reading of
postcolonial thought is reductive where their defense of sociology is sure.
Postcolonial theory offers much more than leveling complaints at social
scientists racist attitudes or their practical complicity with empire. It
offers much more than a sociological guilt trip (Collins 1997). Below
we will see that one of postcolonial theorys challenges is not to question
direct complicity between sociology and imperialism but rather to prob-
lematize certain analytic tendencies and operations of social science. In
other words, the postcolonial challenge is not that social science is viti-
ated by practical complicity but rather by certain assumptions, concerns,
categories, and analytic operations that, regardless of their political or
ethical implications, inhibit sociology from fulfilling its own stated goal
of critically understanding modern society. If it is reductive and mislead-
ing to charge that sociology is inherently imperialist, it is also reductive
and misleading to reduce postcolonial thought to only a critique of practi-
cal complicity.
Enter the other possible claim about what postcolonial thought means
for social science:the corruption critique. This is the view that might come
from humanists influenced by postmodernism. It suggests that what
postcolonial thought offers social science is a critique of social sciences
insurmountable corruption: that social science at its very core is impe-
rialistic; that its very standing as a science explodes it as a knowledge
project. This is one of the more radical critiques of social science. It has to
do with the Enlightenment basis of social science itselfhence the very
status of sociology as a science.
As noted in the previous chapter, a critique of Enlightenment Reason
was endemic to first-and second-wave postcolonial thought. This culmi-
nates in the postmodernpostcolonial critique. According to this cri-
tique, the Enlightenment is itself a product of empire and serviced it. Its
positivist assumption that the world is knowable by an objective observer
who accesses universal truths, and its belief that Reason exemplified in
Science is the superior mode of accessing those truths (over and against
superstition or religion, for instance)these and other associated el-
ements of the Enlightenment gave imperialism its epistemic form and
ideological moorings. The Enlightenment not only justified imperialism
but also facilitated its assault, feeding actual violence as well as epistemic
violence. The implication is that, because the Enlightenment is vitiated
block. In Orientalism, Said (1979: 10) rebuked the scientific stance adopted
by Orientalists who insisted that true knowledge is fundamentally
non-political (and conversely, that overtly political knowledge is not true
knowledge). No knowledge is so innocent. Fanon (1968: 77), too, chal-
lenged the idea that knowledge in Europe was somehow detached. [F]or
the native, he reminds his readers, objectivity is always directed against
him.
In this view, sociology also is corrupted by its Enlightenment assump-
tion that the world consists of knowable universal laws and that uncover-
ing these laws is the way to explain the world. This assumption cuts to
the core of positivist social theory. As Calhoun (1995) notes, the whole
goal of such social theory is to construct universally applicable, prefer-
ably law-like statements that offer universal truths. Social theory seeks
universal validity, certainty, positivity (Calhoun 1995:7071). From the
postmodernpostcolonial perspective, however, this will to knowledge is
just another mask for a will to power. After all, as Wagner (1995) notes,
the key modernist quest of the social sciences when it emerged was for
certainty, and social sciences causalistic assumptions of rationalistic
and social determinations made human social life appear as ultimately
calculable (Wagner 1995: 188).6 Social science is corrupted by its main
goal of managing, controlling, and dominating theworld.
By the postmodernpostcolonial view, there is another manifestation of
sociologys corruption:its emphasis upon systemic thinking. This modality
of thought carries a totalizing tendency that implicates social knowledge
as yet another instance of the imperial episteme. Marxist social thought
is one exampleand we have seen how the first-and second-wave think-
ers were thus critical of it. But all forms of system theory are suspect in
this light. Under the assumption of full knowability, they reduce peoples,
events, and processes to total systems (like capitalism) and categories
(like premodern) and thereby essentialize the social worlds complexity.
This is the sort of systemic thinking that Spivak finds objectionable in
Western feminism. According to Spivak, Western feminism brushes aside
important differences between First World and Third World women
by seeing gender only in terms of systemic theories such as structural-
functionalism or through the uncritical deployment of totalizing catego-
ries like woman. Such a mode of thought itself represents an inbuilt
colonialism of First World feminism towards the Third (1981:184). It is
also the sort of thinking that, according to Said, characterizes Orientalism
and the practice of imperialism itself. If youre going to assume that there
is some way of apprehending the whole of reality, he warns, then youre
simply enhancing this totalizing process. All of these systems that
confirm themselves over and over again so that every shred of evidence
becomes an instance of the system as a wholethese systems are really the
enemies (Said 2001:65). In other words, social science by its very nature
is just like imperialism:it cannot stand for untidiness. Its positivist pre-
sumptions require an epistemic hubris that is blind to the fact that no
theory is capable of covering, closing off, predicting all the situations in
which it might be useful. No theory can accommodate the essential unti-
diness, the essential unmasterable presence that constitutes a large part of
historical and social situations (Said 1983:241).
Homi Bhabhas (1994) analysis of colonial discourse stages a similar
questioning of social science. As seen, Bhabha highlights how colonial
discourse seeks to know and represent the alterity it encounters, just as
Enlightenment rationalism does. But this attempt to know is impossibly
structured by an ambivalence that goes unproblematized and unacknowl-
edged by the Enlightenment assumption of Reasons capacity to fully know
the world. Social science, as another manifestation of Enlightenment ra-
tionalism, suffers the same fate. Its dogged determination to privilege
holistic forms of social explanation is problematic because it cannot
handle contingency and textual indeterminancy (1994:173). This is the
reason Bhabhas postcolonial strategy enlists the concept of hybridity as
its arbalest:just as hybridity in practice upends colonial authority, so, too,
does it unsettle and escape the conceptual confines of scientific rational-
ism and systematic thought.
This is the corruption critique. As a positivist project manifesting
Enlightenment rationalism, a project of Enlightenment scientism, sociol-
ogy necessarily essentializes the complexity of the world through concep-
tual abstractions, reduces the irreducible ambiguity of the world through
its ostensibly objective procedures and claims, and assumes its findings
to hold universal validity. It thereby represents and authorizes a will to
power:a search for totalizing knowledge about the calculable world and a
need to master and conquer the unknowable, just like imperialists them-
selves (Bhabha 1994; Bhambra 2007b; Connell 2006:25859; Gutirrez
Rodrguez 2010). Social science is thoroughly tethered to the imperial
episteme. It mirrors it, reproducing its formal structure, while also being
an intrinsic partofit.
It would seem that sociology is intrinsically problematic. Its
Enlightenment scientism renders it irrevocably corrupt and so, as a mo-
dality of knowing, it is incompatible with the postcolonial project. Or, as
Goswami (2013:146)puts this view, because postcolonial theory is a cross-
disciplinary project that is broadly poststructuralist in its epistemological
mooring whereas disciplinary sociology, especially in the United States,
already have critiqued positivism and offered alternatives. The real thrust
of the postmodernpostcolonial critique of Enlightenment rationalism,
Iwould argue, is not of social science intrinsically but of traditional posi-
tivism in social science, which aims for prediction and universal cover-
ing laws, and assumes absolute independence between social-scientific
thought and its context.10 Not all social scientists today would endorse
this sort of traditional positivist sociology. In fact, various alternatives to
traditional positivism can be found, from post-foundationalist theories
to post-positivist projects.11 These have proliferated in the past two de-
cades, and they cannot be ignored. If the complicity critique is predicated
upon an impoverished reduction of postcolonial theory, the postmodern
postcolonial critique of sociologys irreversible corruption is based upon a
homogenized notion of social science.
More will be said on these post- positivist alternatives later (see
Chapter Four). The point here is that the postmodernpostcolonial cri-
tique of sociologys Enlightenment rationalism cannot do without the
social knowledge it promises to dismantle. It follows that social science
and postcolonial theory are not intrinsically opposed; that social science
should not be rejected outright. As Chakrabarty (2000:6)puts it in an-
other context, there is a simultaneous indispensability and inadequacy
of social science thought.
Yet, none of this is to absolve social theory or sociology entirely.12 To the
contrary, it is simply a call to be more precise about exactly which aspects
or currents of sociology merit critique and reconsideration from the view-
point of postcolonial thought. At issue, in other words, is not sociology
in general but certain assumptions and analytic tendencies in particular.
These are not definitive of sociology, but they are palpable and presentif
we only deploy the excavating tools of postcolonial thought to find them
and lay thembare.
States and its views of the Negro problem, he was drawing attention to
the fact that social science was situated on the other side of the veilre-
flecting the standpoint of white power. When the subaltern studies schol-
ars revealed that the dominant historiography of India overlooked the role
of peasants in making history, it was acknowledging that historiography
emerged from the viewpoint of colonial administrators. The postcolonial
critique of knowledge thus entails a recognition of knowledges geopo-
litical and colonial standpoint, showing us that knowledge, rather than
forged on high from a detached point of disinterest, is always cultivated
on the ground, in specific contexts and, in this case, from the standpoint
of imperial metropoles and colonial states.15
As Iwill discuss more in Chapter Four, a standpoint is a position of
knowing rooted in social location, a position that facilitates a particular
way of seeing the world. It refers to a perspective, viewpoint, or set of
interpretive schemes that emerge from a historical and institutional posi-
tion. There can be little doubt that social theory has a distinct perspective.
When we speak of the sociological standpoint, for instance, we might
be speaking of it in contrast to the economic standpoint or the politi-
cal science standpoint. Hence, Michael Burawoy, former President of the
American Sociological Association, suggests that: If the standpoint of
economics is the market and its expansion, and the standpoint of political
science is the state and the guarantee of political stability, then the stand-
point of sociology is civil society and the defense of the social (Burawoy
2005:24). But it is the social determination of this sociological standpoint
that is at issue here. The very concern of sociology in the social (along
with social theorys other concerns) itself emerges from a particular
locationas does sociologys assumptions, methods, and concepts.16 And
to appreciate sociologys metropolitan standpoint, we need to recognize
its history of formation.
Here we come to the matter of social theorys origins that was raised at
the beginning of this book. The social science that we know today emerged
in a specific time and place: nineteenth- century Europe and North
America. As a discipline with distinct problems, issues, and languages,
sociology is very much a product of the nineteenth-century metropole.
It first emerged as way to conceive of the domain of the social as distinct
from the religious or the biological. If mankind was no longer ruled by
gods, monarchs, lords, or nature, what were the forces that shape individ-
uals and that could be harnessed to better manage them? It then tasked
itself with the goal of addressing the dilemmas of Anglo-European mo-
dernity. How to identify and manage the social problem in cities and in
overseas colonies? The very meanings of civil society and the social
. that a civilizational divide between the Occident and the Orient was at
the foundation of world history. The Orient was imagined to have its his-
torical roots in the ancient empires of the Meso-potamia, Egypt, Persia, and
China. Oriental civilization was defined by a more or less fixed cluster of social
traits:traditionalism, localism, social stagnation, and empire. By contrast, the
historical origins of Occidental civilization could be traced to the Greek city-
states and the Roman republic. Its defining features were social development,
cosmopolitanism, the advance of reason, and human progress. Whereas the
history of the Orient endlessly replayed a cyclical pattern of imperial rise and
decline, the Occident revealed a pattern of development and progress culmi-
nating in the modernera. (Seidman 2013:46)
develop, but by the end of his career he had shifted his initial thinking.
Marx wrote about India, China, Russia, Algeria, and Indonesia as if they
had their own autonomous trajectories of development. And he did not
always write about colonialism as a positive force. Marx recognized that,
in places like Ireland, British colonialism was stultifying rather than re-
generative (Chandra1981).
The question is whether Marxist thought is vindicated or vitiated by
this theoretical reconstruction. We will return to this later. For now we
must forge ahead, because Orientalism is not the only aspect of social sci-
ence that postcolonial thought would underscore. There are other aspects,
too; other critiques that a postcolonial approach to social science would
registerand which extant social science might not so easily absorb. One
is social sciences occlusion of empire, which has two particularly pernicious
effects:analytic bifurcation and the repression of agency.
the discipline of the whip unleashed upon slaves in the Atlantic planta-
tion economy. Thus does Webers causal explanation (upon which so much
social theory on meaning, subjectivity, and action has been mounted) re-
press the role that imperialism and colonialism played in the development
of capitalism.
The same can be said of Emile Durkheim. It is well- known that
Durkheim developed his theory of social solidarity and his explanation of
religion based upon his understanding of so-called primitive social forma-
tions. But his writings occlude the fact that these social formations were
subject to foreign rule or invasion. His conceptual apparatus obscures the
messiness of colonial domination with an orderly schema that divides the
world into only pristine tribal societies or modern societies. There is no
such thing as a colonial society or imperial society, even though in his
time these were pretty much all there were in the world. This is especially
ironic, given, too, that Durkheims data for his understanding of tribal
societies was derived from colonial anthropologies.21
In short, just as Du Bois had charged historians for writing Africa out
of world history, so, too, did Durkheim and other classical social theo-
rists write colonialism out of its accounts, agenda, and analytic infra-
structure. Boatc (2010:16)summarizes the problem:key moments of
Western modernity, for which the sociological approach was supposed to
offer an explanation, were considered to be the French Revolution and the
English-led Industrial Revolution, but not Western colonial politics or the
accumulation of capital through the Atlantic Slave Trade and the over-
seas plantation economy. This suppression abstracts social relations from
their wider relations, contributing to the persistence of a dubious method-
ological nationalism wherein imperial or colonial relations have no place,
and which does not accord with history (Chernilo2006).
Marx is perhaps the exception, but his vindication is not as simple as
some would argue (Anderson 2010). On the one hand, unlike Durkheim
and Weber, Marx did not completely separate discussions of colonialism
from his main theoretical apparatus, that is, his theory of capitalism. He
introduces colonialism into his discussion of capitalism, for instance, as
a form of primitive accumulation:the process by which laborers are up-
rooted from the means of production and thus compelled to sell their labor
to survive. For Marx, this is a process that occurs everywhere, including
England, and it takes various forms, one of which is imperial expansion
and colonial appropriation:
The discovery of gold and silver in America, the extirpation, enslavement and
entombment in mines of the indigenous population of that continent, the
beginnings of the conquest and plunder of India, and the conversion of Africa
into a preserve for the commercial hunting of blackskins, are all things that
characterize the dawn of the era of capitalist production. These idyllic pro-
ceedings are the chief moments of primitive accumulation. Hard on their heels
follows the commercial war of the European nations, which has the globe as its
battlefield. (Marx 1976:915)
or logic. All we need to know about capitalism is the value theory of labor,
the logic of surplus value, and capitalist accumulation as it occurred in
the metropole; not imperial relations, racial subordination, or empire.
These remain external and contingent to his overarching theoretical
system; they are rendered theoretically marginal. Driven by the need
to achieve the scientific elegance and interpretive economy demanded
by theory, Cedric Robinson (2000:xix) observes, Marx consigned race,
gender, culture and history to the dustbin. Fully aware of the constant
place women and children held in the workforce, Marx still deemed them
so unimportant as a proportion of wage labor that he tossed them, with
slave labor and peasants, into the imagined abyss signified by precapital-
ist, noncapitalist, and primitive accumulation. Or as Bhambra (2007b)
puts it in a slightly different context, even when differences of colonial-
ism, race, or gender are acknowledged, there remains a refusal for differ-
ence to make a difference to the founding categories.
It is true that Marx cannot be criticized for failing to theorize that
which he does not mean to theorize. Capital is Marxs main object in his
mature social theory; imperialism and colonialism are secondary. But this
admits rather than allays the postcolonial critique, and vindicates the
cautious yet respectful skepticism with which postcolonial thinkers ap-
proach Marxs work. From the postcolonial perspective, the very assump-
tion that imperialism and colonialism are secondary to the operations of
capital marks the line of his theoretical occlusions and hence the space
of his limitations. In as much as Marxs theory does not attend directly
to imperialism and colonialism because its main object is Capital, post-
colonial thinkers cannot countenance adopting his theoretical categories
whole-scale and, therefore, rightfully search for other additional concep-
tual lenses and theoretical systems. It is just as Csaire insisted:we need
to complete Marx.23
The point remains:classical social theorists overlooked if not repressed
the constitutive role played by imperialism and colonialism. Founding
theories may have referred to empire or colonialism, but they refuse to
treat it as foundational for modernity. In this way, they neglect the ways
in which the violence, exploitation, and racism of colonialism exist at
the very core of metropolitan societies; at best treating them as aberra-
tions in an otherwise normal course of development. This is exactly the
critique of knowledge registered by Du Bois, Csaire, and Fanon:the con-
tributions colonialism and hence colonized peoples made to history are
suppressed and excised from theoretical memory. Then again, this should
not be surprising once we acknowledge the social situatedness, and hence
the geopolitical situatedness, of social theory at the time. Forged in the
metropole and meant to service the elite, the nascent social sciences could
only reproduce the metropolitan elites worldview of their superiority and
autonomous agency, adopting the imperial gaze that depended upon a
one-way flow of information (Connell 2007:12). If anything, the elites
dependence upon colonial subjugation overseas was a fact to be lived, not
recognized and theorized, much less something to trouble the state of
knowledge.24
But what about more recent social theories beyond the classics? Do
they bear the imprint of social sciences early embeddedness in the impe-
rial episteme? Things do not fare as well as we might hope. In the 1960s,
amidst the Vietnam War and the violent fall of the older colonial em-
pires, the sociologist S.N. Eisenstadt published a book called The Political
System of Empires (Eisenstadt 1963). The title is promising, but the con-
tent is unsurprising:empires are what the Egyptians, Chinese, Muslims,
and feudal Europeans had, not what modern European societies have.25
Eisenstadt theorizes empires but in a way that reproduces Orientalist dis-
tancing, only barely adumbrating the fact of modern Western empires.
Other social theories are also awash with these occlusions. As Connell
(2006) argues, Anthony Giddenss theory of modern society is telling.
The theory is predicated upon a typology of societies that includes three
types:tribal society, class-divided society, and capitalist-class society. But
nowhere is there a notion of a colonial society that has its own dynam-
ics (e.g., of ethnic or racial hierarchy); despite the fact that, since the fif-
teenth century through the 1960s, the world was never a world of isolated
tribes or capitalist class societies but, rather, one of empires and colo-
nies. This is not a repression of imperial history, it is full erasure; and it
does nothing to undo Durkheims earlier omissions in his social schema.
To the contrary, it reproducesthem.
Another example is the work of Pierre Bourdieu; or, rather, conven-
tional interpretations of Bourdieus work. On the one hand, Bourdieus
early research was on the impact of French colonialism upon Algeria. He
did not repress colonialism analytically. [T]here never existed in Algeria,
he declared (1959:63), a truly isolated community, completely untouched
by the colonial situation. In fact, he later developed his theory of practice,
habitus, fields, and reproduction based upon this early work (Go 2013a).
Furthermore, Bourdieu (1993: 50) was fully aware that French sociol-
ogy had been a colonial science. He was alive to the knowledgepower
nexus and social theorys role in it. But critics note that Bourdieus actual
theory of social practice carries little trace of the fact of French rule or
anticolonial resistance (Connell 2007:3944). His theory elides the colo-
nial conditions that made that theory possible in the first place. The fact
that Bourdieus earlier work on colonialism has been ignored, and that the
dictates of social theory require abstraction from the colonial context to
render the theory appropriate to disciplinary norms, is indicative of soci-
ologys repression of empire.
One strand of recent sociological research that is an obvious contender
for attending to empire is historical sociology. Historical sociology has
long been interested in power relations, politics, and modernity, and so it
is a prime intellectual candidate for absorbing postcolonial thought. But
it, too, has been slow.26 Emerging as an institutional subfield since the
1980s in the Anglo-European context, its main objects have been revolu-
tions, capitalist development, or state-formation in Europe. Comparably
less attention has been given to anticolonial revolutions or colonialism
and imperialism generally (cf. Lawson 2015). Take a look at the found-
ing works in historical sociology. For instance, Skocpols States and Social
Revolutions incorporated China but steadfastly refused to include anti-
colonial revolutions, even though those revolutions traversed the globe
(Skocpol 1979). And seminal work in historical sociology has spilled much
ink on the French revolution and the attendant Eurocentric claim that
the French revolution was the originator of liberal political modernity
(and, according to Skocpol, the first modern social revolution) (Skocpol
and Kestnbaum 1990), but we read next to nothing about how France in
the wake of its supposedly original declaration of liberty, equality, and
fraternity proceeded to extend its violent imperial hand overseas. Nor do
we read about the other significant revolution at the time, which in some
ways facilitated Frances own revolution: that is, the Haitian revolution
(Magubane 2005: 1012). We are left to resort to stories of diffusion
with Europe as the center of history and modernity (cf. Bhambra 2007a).
Surely, various strands of social theory and research have their share of
omissions, whether empire, race, gender, or sexuality. But the postcolonial
critique would not only have us catalog omissions. Much more is at stake.
The reason the omission of empire is especially problematic is not because
it misses a truer history, but because it is indicative of and reproduces a
deeper problem:the artificial bifurcation of social relations in social theory
and research. This is what Said called the law of division in the imperial
episteme, though here expressed in social theory. For Said, recall, the law
of division posits an us and a them, each seen as internally homog-
enous and autonomous. The law of division covers up relations between
colonizer and colonizedand all identities more generallyand obscures
their mutual constitution while praising the presumably autonomous
agency of the former. Postcolonial thought invites us to consider that
this very same law of division so characteristic of the imperial episteme
and European States (Tilly 1990). Tillys work is notable because he stands
as one of the vanguards of historical sociology. Coercion, Capital, and
European States is exemplary. As the best historical sociology does, it aims
to explain key aspects of modernity; in this case, the formation of the
nation-state or, as he calls them, national states. How did national states
come to dominate political imagination in the contemporary world? How
did national states become the dominant form over other possible socio-
political forms such as city-states andyes indeedempires? But from
the postcolonial perspective, this promising start ends in disappoint-
ment. Some critics have criticized Tillys work for falling short because it
focuses upon European states rather than other states, but this is really
not the problem. The problem is how those so-called European states are
conceptualized in the firstplace.
Tilly defines national states as states governing contiguous regions
and their cities by means of centralized, differentiated, and autonomous
structures (1990: 2). We anticipate, given this conceptual scheme, that
Tilly will tell a story of how, around the mid-t wentieth century, national
states in Europe emerged from the ashes of European empire. After all,
for most of the historical period Tilly covers, European states like Britain
and France (which Tilly refers to as exemplary of national states) were not
coercion-w ielding organizations governing contiguous regions and their
cities by means of centralized, differentiated and autonomous structures.
They were empire-states; coercion-w ielding organizations governing ex-
pansive regions and cities with a hierarchy of citizen/subject at the core
of the system. In the 1920s and 1930s, the British empire-state was at its
territorial highpoint, encompassing more than 33million miles of terri-
tory around the world, structured by various hierarchical political divi-
sions and fragmented sovereignties. The French empire encompassed over
12 million miles around the same time. These states only became truly
national states later, after World WarII.
Yet remarkably, this is not Tillys story. Tilly instead sees the national
state winning out over city- states, empires, theocracies, and many
other forms of government a century earlier, in the nineteenth century
(1990:23). 27 How can this be? The problem lies in the bifurcation effected
by Tillys understanding of states. He notes, for instance, that just as na-
tional states in Europe were emerging, they were also creating empires
beyond Europe, in the Americas, Africa, Asia and the Pacific.. He refers
to these as external empires (1990:167). In other words, Tillys theory
posits an internal national state inside Europe and its external
empire outside Europe. In Tillys model, there is a European national
state and then there is imperialism and an overseas empire. There is a
of power. And bourgeois individualism is the norm and value. The terms
of the structureagency debate thus emerge from this particular context. The
fatal flaw of Northern Theory comes when it transposes its concerns and
categoriesdeveloped in this specific context of intellectual habit, and
formulated from the standpoint of powerto the peripheral world, where
the local experience and context is different. Peripheral societies do not
occupy the seat of power. They have been subjected to foreign imposition
or colonization. They have been and are constrained. To transpose the
categories and concerns of metropolitan sociology (whether of structure/
agency or rational choice) is the analytic version of imperial imposition. It
commits an epistemic violence.
If the foregoing examples are too easy, let us take, as a final extended
example, Mertonian middle range theories like the state.33 This has
been one of the dominant concerns of Anglo-European social science,
particularly in the subfields of historical sociology and comparative poli-
tics. In the 1970s and 1980s, sociology journals carried various empiri-
cal studies and theoretical pieces attempting to analyze the state, and an
almost infinite amount of theoretical labor was devoted to it. Sociologists
working in the Marxist tradition debated whether or not the state was an
instrument of class rule or a structural complex representing, as Nicos
Poulantzas (1978) argued, different class fractions. Peter Evans, Theda
Skocpol, and their collaborators brought the state back in for under-
standing revolutions, welfare regimes, and economic development (Evans
etal. 1985); while various others focused upon state-formation and war,
culture, and religion and took the state to the study of all regions of the
world, questioning its autonomy or its capture. They looked outward
from the North American and European metropoles to conceptualize
weak states and failed states. All of social science, it seems, has ended
up thinking about the state if not seeing like a state (Scott1999).
But why? Does the state really warrant such attention? An argument
can be made that while the state is surely an important aspect of modern
social life, it has been overemphasized as an object of analysis in some
sectors, if not fetishized; something that is not actually there except as
an effect (Mitchell 1991). It is not even obvious why political scientists
should theorize and study the state. Political scientists might instead
focus upon the government, elections, or politics. These are all related to
what has gone under the category the state, but they are different ana-
lytic objects that arguably require alternative conceptual lenses. Surely
they are no less important for modern political life than the state.34
Yet, the focus on the state does make sense as the product of situated
knowledge: the product of distinct concerns among Anglo- European
leftish scholars since the 1970s. Weber himself made the state a con-
cern, of course. And the state was a question in the Marxian political and
intellectual tradition. But all of this so-called classical thinking on the
state was summoned amidst and for particular purposes and projects. For
instance, during the seemingly revolutionary tumult of the 1960s in the
American and European metropoles, activists and scholars began taking
an interest in the state as a problematic worthy of scholarly attention. Is it
necessary to seize the state in order to effect a proper anticapitalist revo-
lution? Or is the modern state an intrinsic part of capitalist modernity
such that it, too, must be abolished entirely?35 Questions about the state
also connected with questions about structure and agency that Anglo-
European theorists were worried about:those questions partly embedded
questions about the individuals relationship to the state in modern soci-
eties (Giddens 1991). Meanwhile, liberals lamented the demise of the wel-
fare state in the 1980s while accordingly seeking to understand how and
why it emerged historicallyor did not emergein the first place (Evans,
Rueschemeyer, and Skocpol 1985; Skocpol and Amenta 1986). The study of
the state then became connected to the global development project that
was formulated in neoimperial metropoles and their international organi-
zational arms. If the state is autonomous enough to impact economic
development, then maybe neoliberal policies should be rethought, and in-
stead the developmental state should be promoted by the International
Monetary Fund (IMF) or World Bank (at least to use as ideological fodder
for the ColdWar).
The concern of 1970s leftists reeling from the disappointment of 1968;
the focus of liberals longing for new social policies; the worry of court his-
torians and social scientists seeking the best policies to promote economic
development in the then-Third World:the state as an object of social
scientific labor has a particular history, rooted in a specific Euro-A merican
metropolitan context. Meanwhile, the peoples and societies of the Global
North were visited by other things, other processes, other forces. In the
wake of decolonization, they were faced with transnational corporations
seeking to penetrate new fertile fields or otherwise dispossess them. They
faced financiers from the Global North creating new transnational banks
to which they increasingly had to turn. The World Bank and the IMF first
foisted infrastructural projects upon them and later demanded structural
adjustment. Dictators propped up by the United States were maneuver-
ing to fill the vacuum left behind by colonial regimes. The Nestl corpora-
tion was busy selling baby formula to peasants. Nike began outsourcing to
Asia. Food shortages and food riots in the wake of the green revolution
proliferated. Debt accrued.
A WAYAHEAD?
This gets to the heart of the postcolonial challenge. Despite the chorus of
constant consternation about postcolonial thought among some thinkers,
the point of postcolonial thought is not to send social science on a so-
ciological guilt trip (Collins 1997). Postcolonial thought is irreducible to
charges of social sciences past or present complicity with imperialism. It
includes such charges, to be sure, but it also includes more. What it offers
is a theoretical critique, an unsettling of assumptions and analytic op-
erations within social theory and social science. If anything, postcolonial
thought challenges us to recognize and trouble social sciences epistemic
complicity with empire. It asks us to arrest social science theory and re-
search that reproduces rather than contests the imperial episteme. In
CH A P TER 3
Reconnecting Relations
The other point Im trying to make is not only that the history of colonialism is the
history of the West but also that the history of colonialism is a counter-history to the
normative, traditional history of theWest.
Homi Bhabha, interview,19901
What might a postcolonial social theory look like? As Edward Said (1980)
asked in a different context:What can bedone?
One solution is to integrate colonialism and empire into our sociological
narratives and accounts. There is, indeed, a new sociology of empire and
colonialism that qualifies here (Go 2009; Steinmetz 2013b). But in itself,
this would not fully meet the postcolonial challenge to social science. One
could very well study colonialism and empire from a Eurocentric view; or
a limited view that denies agency to the colonized or reinscribes metro-
centric theories. In other words, only studying colonialism and empire is
not sufficient. It depends upon how one does so. Another move is to take
insights from postcolonial theory and turn them into new variables for
causal analysis.2 But this, too, is not an articulation of postcolonial thought
and social science given that it is a selective appropriation of the former
for the latter, leaving unscathed social theorys analytic infrastructure.
For a proper articulation, more is required.
The claim of this chapter is that a different and potentially more gener-
ative articulation would be to draw upon relationalism, a mode of thought
within social theory that is both an ontology of the social and a related
way of looking at it. My claim is that relationalism can be mobilized to
overcome social sciences tendency toward analytic bifurcation, which in
turn has perpetuated social theorys persistent Orientalism, its occlusion
of empire, and the repression of colonized agency from its accounts. To
call this approach postcolonial relationalism would not be inappropriate. It
takes a certain strand of thought already immanent to social theory and
redeploys it to meet the postcolonial challenge. In particular, to make the
case for postcolonial relationalism, this chapter uses relational insights to
offer postcolonial accounts of two key founding events in the making of
modernity: the French Revolution and the British Industrial Revolution.
Social scientists have long studied these two events; they are part of social
sciences empirical armature (Bhambra 2007). Reconsidering them in
light of relational social theory will hopefully make the point that social
science can meet some of the critiques posed by postcolonial thought not
by self-dissolution but by absorption. This is not trivial. As we will see,
relationalism can serve as an aperture for a postcolonial social theory that
does nothing less than sketch the global connectedness of social being.
I think we need to draw attention to the fact that the advent of Western mo-
dernity, located as it generally is in the 18th and 19th centuries, was the moment
when certain master narratives of the state, the citizen, cultural value, art,
science, the novel, when these major cultural discourses and identities came
to define the Enlightenment of Western society and the critical rationality of
Western personhood. The time at which these things were happening was the
same time at which the West was producing another history of itself through
its colonial possessions and relations. That ideological tension, visible in the
history of the West as a despotic power, at the very moment of the birth of
democracy and modernity, has not been adequately written in a contradictory
and contrapuntal discourse of tradition. Unable to resolve that contradiction
perhaps, the history of the West as a despotic power, a colonial power, has not
been adequately written side by side with its claims to democracy and solidar-
ity. (Bhabha 1990:218)
Bhabha here points out how a certain law of division has characterized
the Wests own self-conception and history. Europe denies its connections
with the peoples whom it subjugated and exploited. Bhabha concludes by
pointing to the legacy of this in the metropole. The material legacy of this
repressed history is inscribed in the return of post-colonial peoples to the
metropolis. Their very presence there changes the politics of the metropo-
lis, its cultural ideologies and its intellectual traditions, because they
as a people who have been recipients of a colonial cultural experience
displace some of the great metropolitan narratives of progress and law
and order, and question the authority and authenticity of those narra-
tives (1990:218).
Analytic bifurcation also surfaces in various sectors of social theory as
well as in historical accounts that neglect empire. It appears, for instance,
as methodological nationalism, whereby the nation is separated from its
constitutive external relations (Chernilo 2006). It appears also in ontolog-
ical distinctions between the West and the Rest, metropole and colony,
the domestic and foreign, or the inside and outside of nations (Barkawi
and Laffey 2002; Magubane 2004). As seen in the previous chapter, theo-
ries of state-formation are based upon analyses of European national
states, but they occlude the fact that those national states were imperial
states and hence not separate from colonial domination outside Europe.
Theories such as Giddenss (1986) theory of society posit three societal
types, but it does not occur to Giddens, for example, to consider inter-
relations between these three types and treat them as connected rather
than distinct.
So pervasive is analytic bifurcation that it is even evident in Michel
Foucaults work, despite the fact that Foucaults theory of power and
knowledge has informed second- wave postcolonial thought. Bhabha
takes Foucault to task for occluding colonialism in his discussion of race.
Foucault directly links the flamboyant rationality of Social Darwinism
to Nazi ideology, entirely ignoring colonial societies which were the prov-
ing grounds for Social Darwinist administrative discourses all through
the nineteenth and early twentieth centuries (Bhabha 1994: 248; cf.
Stoler 1995). There are other omissions in Foucaults theorization of mo-
dernity. As seen in the previous chapter, Foucaults analysis of the emer-
gence of disciplinary power fails to incorporate the operations of power in
Frances colonies. Said (1978) argues that such a move, in turn, serves to
obscure the relationship between Europe and the rest of the world (Said
1978:711f). Foucault, according toSaid:
seems unaware of the extent to which the ideas of discourse and disci-
pline are assertively European and how, along with the use of discipline to
employ masses of detail (and of human beings), discipline was used also to
administer, study, reconstructa nd then subsequently to occupy, rule, and
exploita lmost the whole of the non-European world. This dimension is
wholly absent from Foucault's work even though his work helps one to un-
derstand it; since it strikes me as being a definitive part of modern history,
some account of this European hegemony over the world needs to betaken.
(Said 1978:711ff)3
Said then compares this with Fanon. Although both Fanon and Foucault
stress the unavoidable problematic of immobilization and confinement
at the center of the Western system of knowledge and discipline, Fanons
work differs. Fanons work programmatically seeks to treat colonial and
metropolitan societies together, as discrepant but related entities, while
Foucaults work moves further and further away from serious consider-
ation of social wholes (1993:278).
It is exactly this issue of social wholes that will lead us toward socio-
logical relationalism as a solution (though, as we will see, the term social
wholes requires some reconsideration from a relational perspective).
Still, this issue of analytic bifurcation is worth exploring even further.
For surely there are sectors of social science that are alive to its dangers?
World-systems theory, for instance, has been formulated as a remedy to
social sciences spatial provincialism.4 And the multiple modernities per-
spective, which explores civilizations rather than nations, offers another
possible reprieve from Eurocentric bifurcations. But the imperial epis-
teme works in mysterious ways, and its law of division is deep enough for
even these approaches to unwittingly fall prey to itssway.
Take recent world-systems analyses of global capitalism such Giovanni
Arrighis acclaimed work on financialization and hegemonic cycles
(Arrighi 1994). If any approach should be attuned to analyzing relations
across the globe rather than analytically separating them, it should be
this. It emerges from the world-systems tradition, which has alerted us to
the Eurocentrism of social categories and the problems of methodologi-
cal nationalism (Wallerstein 2001). But Arrighis world-systems analysis
of capitalist cycles and financialization reinserts rather than relinquishes
analytic bifurcation. Arrighi (1994) posits that the capitalist world-system
goes through different phases corresponding to hegemonic states own re-
gimes of accumulation. The initial phase of accumulation is based upon
production and trade, while the next phase is pure finance:accumulation
based upon borrowing, lending, and speculating. Money begets money.
The theory of these phases is derived from Marxs own formula for capital
(M-C-M1), but the problem arises when Arrighis theory characterizes fi-
nancialization as a historical phase definitive of the entire world-system.
For Marx, the formula for capital does not refer to historical phases cor-
responding with hegemonic state strategies. It is a theoretical abstraction
meant to demonstrate how surplus value is obtained through the exploita-
tion of labor:the C in the formula is labor power (Harvey 1982; Marx
1977). Arrighi uses the formula to claim that financialization is a histori-
cal moment characterizing the entire capitalist system.
And in his last two volumes, bringing history up to the present, Mann
uses this conceptual schema to examine empires and globalization. For
avoiding Saids law of division, we are on promising ground.
Yet, a certain analytic bifurcation silently structures the analysis. While
his first volume explored various parts of the world, his latter volumes only
focus upon Europe, the United States, and the most powerful countries in
Asia:Japan and China. Ahistorical sociology of human societies becomes
a history only of the most powerful countriesnot unlike Arrighis reduc-
tion of world capitalism to an analysis of what happens in the metropoles.
Mann (2013) justifies this with precision:to best analyze power in human
societies we must focus upon the leading edges of powerthat is, the
most powerful countries (Mann 2012 [1986]:viii; Mann 2013a:501). But
this exactly demarcates the limit:Manns analysis focuses upon the lead-
ing edges like England, France, or the United States, but it conceptualizes
those leading edges as spatially delimited national states. Even when
Mann casts his eye upon the eighteenth century through the early twenti-
eth, a time when these leading edges were empires stretching far beyond
North America or Europe, his analysis separates metropole and colony.
The metropole is treated as an entirely distinct entity, the so-called lead-
ing edge, while the rest of the world is relegated to a space outside of
that edge, someplace external to the leader. When referring to the British
empire as a leading edge, for instance, Mann does not mean the entirety
of the relations within the British Empire, which stretched all the way to
India, Malaysia, Nigeria, and farther, and then around to Australia and
Canada (and which partly enabled Britain to become a leader in the first
place). He only means the small island of England. His analysis of human
societies winds up bifurcating humanity into those who live in the metro-
pole and those who do not, focusing only upon the former and illuminat-
ing no constitutive relations between the former and the latter.7 This is a
case where even an analysis of empires does not escape the imperial epis-
temes law of division.
history that is narrated and of those other histories against which (and to-
gether with which) the dominant discourse acts (1993:59). For instance,
a contrapuntal literary analysis would mine texts to find constitutive rela-
tions and interdependencies between metropole and colony, or dominant
culture and subordinate culture. Understanding an English novel contra-
puntally involves contextualizing the novel within a bigger history of
colonization, resistance, and native nationalism (1993:59). This tactic of
reading underscores not just the English characters of the narrative but
also the otherwise hidden histories of colonization and subaltern agency
that stage those characters trials and tribulations (1993:51). Said accord-
ingly rereads Jane Austens Mansfield Park to show how Englands over-
seas possessions structured the narrative. In his reading, slavery on West
Indian plantations provided the wealth of the English estate in the novel.
Slavery is thus shown to be intimately connected with the lives of protago-
nists like Fanny Price far off in England (1993:8095). The principal aim
of this contrapuntal strategy, Said (1993:15)stresses, is not to separate
but to connect.
Contrapuntal analysis thereby extends the first-wave theorists empha-
sis on the reciprocal constitution and interdependence of colonizer and
colonized, and of metropole and colony. And for Said, it had other possibili-
ties besides just offering a way to read novels. Said suggests that it could
be used to craft new histories and narratives, such as those about English
or French identity. These identities would be approached analytically not
as god-given essences, but as results of collaboration between African his-
tory and the study of Africa in England or between the study of French
history and the reorganization of knowledge during the First Empire. Said
explains further:In an important sense, we are dealing with the forma-
tion of cultural identities understood not as essentializations but as
contrapuntal ensembles, for it is the case that no identity can ever exist
by itself and without an array of opposites, negatives, oppositions (Said
1993:52).
Said goes on to suggest that contrapuntal analysis is pregnant with
political possibilities. It could serve to cultivate new humanistic knowl-
edge, which might inform a postcolonial politics, particularly Saids own
politics of postcolonial secular humanism (Parry 1992; Said 2004). [B]y
looking at the different experiences contrapuntally, he explained, I
shall try to formulate an alternative both to a politics of blame and to the
even more destructive politics of confrontation and hostility (1993: 18).
In other words, contrapuntal analysis for Said offered a way of thinking
that did not fall prey to the imperial epistemes binarisms. Said, recall,
worried about the fact that imperial binarism had not only captured the
that the multiple relations add up to a singular system with a single logic
or unchanging properties. There is only a series of relations, an array of
constitutive connections, and these may or may not adduce to something
bigger. If they do, this is a social accomplishment that requires exami-
nation and explanation. It is not the starting point or assumption that
predicates social analysis.
Here is the other key aspect of relationalism:it is not only that rela-
tions are constitutive of supposed substances, it is that, by this very
token, there is persistent fluidity and the ever-present possibility for
change. Relations shift and so do the identities they constitute. Relations
form a dynamic, unfolding process (Emirbayer 1997:287). If there is an
overarching structure or system, then, it is fluid and unstable, so much so
that reducing it conceptually to an autonomous system is analytically haz-
ardous. Fetishism this way lies; and due to this danger, relational social
thought often speaks of fields or networks instead of systems. For
example, Somers (1994) speaks of relational settings rather than sys-
tems. Arelational setting:
relational elements. George Herbert Meads (1934) theory of the self can
be understood as a critique of humanist essentialism from the stand-
point of relationalism. The self is not a natural thing or substance but
is only constituted through its relations with others and through rela-
tions with itself. And Foucaults (1982) innovative theorization of power
is little more than a reconceptualization of power away from its prior
substantialist mooring and toward a relational grounding. Power is not a
substance. It is a mode of action upon the action of others (1983:221).
Rather than a thing to be possessed, withheld, or doled out, it is a relation.
Tellingly, Foucault implicitly adopts Althussers anti-essentialist theory
of the subject and interpellation to declare the soul not to be a thing
or substance but rather the product of power relations. The individual
is an effect of relations (1983). This is relationalism expressed as critical
theory.12
If we can see how relationalism is immanent to so many areas of social
theory, we might also see how it is relevant for postcolonial studies. For
example, there is a powerful sense in which relationalism is the unnamed
theoretical armature of Saids Orientalism, if not its premise. I have begun
with the assumption, Said explains in the opening to Orientalism:
that the Orient is not an inert fact of nature. It is not merely there, just as
the Occident itself is not just there either. We must take seriously Vicos great
observation that men make their own history, that what they can know is
what they have made, and extend it to geography:as both geographical and
cultural entitiesto say nothing of historical entitiessuch locales, regions,
geographical sectors as Orient and Occident are man-made. (1979:45)
ways. In fact, it was the slave revolt that compelled the French revolution-
aries to rethink their own beloved concepts of freedom and liberty. The
revolutionaries previously had discarded the notion that libert should
apply to blacks or mulattoes. Robespierre was among many who did not
even support the notion that blacks should have equal rights. But the
slave insurgency changed everything. Due to the slave revolt the Parisian
revolutionaries eventually universalized their otherwise restricted opera-
tionalization of rights and liberty (James 1963: 119121). Later historians,
directly inspired by Jamess approach, have built upon Jamess insights,
further highlighting their relevance. If we live in a world, writes one
such historian, Laurent Dubois (2004b: 3), in which democracy is meant
to exclude no one, it is in no small part the actions of those slaves in Saint
Domingue who insisted that human rights were theirs too.
As a historical narrative, Jamess story fulfills the postcolonial chal-
lenge of overcoming analytic bifurcation. The law of division between
metropole and colony, France and Haiti, Parisian revolutionaries and San
Domingo slaves, does not here apply. Jamess historical narrative connects
them all, revealing an interdependence rather than bifurcation. Hence
Magubane (2005: 101) rightly refers to The Black Jacobins as one of the
founding texts of postcolonial studies. It also could be read as a form of
transnational history. But as social theory, what can be extracted? What
type of social theory does Jamess connected history summon? What is
the analytic infrastructure that can absorb its detail? One way to think
about Jamess narrative is to consider it for its relational aspects by enlist-
ing Bourdieus field theory.
In Bourdieus (1991) conceptualization, a field is a social space of rela-
tions defined by struggle over capitals. It is an arena of struggle in which
actors compete for a variety of valued resources, that is, various species of
capital that are potentially convertible to each other. The concept field
thus refers to the configuration of actors (the multidimensional field
of forces) and the classificatory schemes and rules of the game, which
actors use as they strategize and struggle for position (i.e., the rules of
the game) (Bourdieu and Wacquant 1992: 97). A field is a network, or
configuration, of objective relations between positions (Bourdieu and
Wacquant 1992: 97). Field theory thus offers a relational rather than
substantialist view of the social. To think in terms of fields, explain
Bourdieu and Wacquant (1992:96), is to think relationally. Fields are not
entities with stable and essential characteristics. They are not systems
or structures. Afield, Bourdieu (1993:72)specifies, is a structured space
of positions. Although fields do have inherent logics of struggle, they
are fluid and their borders shift; and the logics as well as the borders are
(2004b: 85) notes, were made safe from the dangers of universalism.
Thus did France perpetuate conservative tyranny, even as it supposedly
originated liberal modernity. This is the sort of thing that Bhabha, in his
remarks on Foucaults valorization of the French Revolution, might refer
to as the aristocratic racism of the ancien rgime (1994:244). It marked a
tragic lesson that the moral, modern disposition of mankind, enshrined
in the sign of the Revolution, only fuels the archaic racial factor in the
society of slavery (Bhabha 1994:244).
Later, the French Constitution was, indeed, extended to the colonies.
The gens de couleur obtained active citizenship and the slaves were freed.
This was radical, and it came in two steps. On April 4, 1792, the National
Assembly declared that the hommes de couleur and the ngres libres must
enjoy, along with the white colons, equality of political rights. They could fi-
nally vote in local elections and be eligible for positions (as long as they, like
whites, met the regular financial criteria for active citizenship) (Dubois
2000: 130). The salient political distinction in the colony was no longer
based upon color but upon freedmen status. It was not whether one was
black or mulatto that mattered, it was whether one owned property or not.
Then, later, even that distinction was obliterated. In 1793, still amidst the
slave insurgency, French Republican colonial officials on the island abol-
ished slavery, and in 1794, the National Convention ratified the decision.
Slavery for the entire French empire was abolished. Slaves were no longer
slaves, and the principle of liberty and active citizenship applied toall.
This was a profound transformation in the modern world. But how and
why did this happen given the Parisian revolutionaries early recalcitrance
to the extension of rights? What had changed? The answer does not lie
in the benevolence of the Assembly, nor even in the work of the Socit
des Amis des Noirs in Paris. Rather, it lies in the agency of colonial subal-
terns:specifically, the slave insurgents in Saint Domingue.15 Erupting in
August of 1791, when thousands of slaves overthrew their masters in the
Northern Province, and then spreading to most of the colony by January
of 1792, the slave insurgency altered the revolutionary field in fundamen-
tal respects, ultimately leading to the profound transformations that
existing scholars pin on the agency of the Parisian revolutionaries only.
The slave insurgents claiming Republican citizenship and racial equal-
ity during the early 1790s ultimately expandedand universalizedthe
idea of rights. The actions of slave insurgents brought about the institu-
tionalization of the idea that the rights of citizens were universally appli-
cable to all people within the nation, regardless of race (Dubois 2000:22).
How? The answer lies in the slave insurgency, which transformed
the field entirely. The slave revolt had posed a radical threat to the
and navy against the revolution. It was so important that England dis-
patched enough troops to leave itself defenseless against an invasion from
the Continent (1989 [1963]:135).
Had the war broken out a decade earlier, in the absence of the slave
revolt, this might have been a typical war. But the fact of the slave in-
surgency, with thousands upon thousands of armed blacks clamoring for
freedom, changed the field significantly:having the support of the insur-
gent slaves was now vital political and military capital. Therefore, amidst
this interimperial struggle, the French intraimperial struggle over the
meaning of the Revolution took a radical turn. The French Republic even-
tually offered full freedom to the slaves to encourage them to fight off the
foreign empires banging on the door. It began when the Republics Civil
Commissioner in Saint Domingue, Lger-Flicit Sonthonax, granted of-
ficial freedom to all slaves in an effort to win them over. He previously
had pleaded with the Convention to do something for the slaves be-
cause it would give the Republic new allies in the interimperial war and
against monarchical loyalists (quoted in Dubois 2004b:154). As the war
erupted, though, he took the initiative himself, declaring that any slaves
who took up arms and fought with him would become equal to all free-
men and be granted all the rights belonging to French citizens (Dubois
2004b: 157). His official decree later freed all slaves in the colony. The
decree began by stating:Men are born and live free and equal in rights
(Dubois 2004b:163). Finally, the National Convention in France ratified
the decree, but only as a strategic measure to ensure that the slaves would
fight for France. James (1989 [1963]:142)summarizes:by ratifying the
liberty which the blacks had won, the Convention gave the ex-slaves a
concrete interest in the struggle against British and Spanish reaction.
And it gave France the power it needed to fend off its imperial rivals. The
English are done for, shouted Georges Jacques Danton after the ratifi-
cation at the Convention, Pitt and his plots are riddled (James 1989
[1963]:142).
Standard sociological accounts of diffusion would compel us to think
of metropolitan France as the center from which the innovative ideas
of modernity emanated. This would accord with conventional histories
that portray slave emancipation, as Blackburn (2006:643644) notes, as
something that flowed easily from the proclamation of the principles of
1789 and the Rights of Man and the Citizen to the colonies. It is true that
Enlightenment thinkers in France played a part in conceiving of the idea
of universal rights. But whereas diffusion stories are obliged to stop there,
a fields approach in the spirit of Jamess empirical analysis and Bourdieus
theoretical apparatus enables us to see this and subsequent processes for
their relational aspects. Afield is not a space wherein ideas or action flows
unidirectionally from one point to another. Rather than having us search
for metropolitan origins, a field analysis beckons us to map diverse stances
and positions in relation to each other. And rather than an outward flow
it posits interactions between actors engaged in struggle and exchange,
alliance and confrontation. While not denying power differentials (i.e.,
differential access to economic, social, or symbolic capital) across actors,
it nonetheless highlights mutual constitution and interdependent action
between them. Unlike conventional diffusion accounts, therefore, recog-
nizing the wider field of discourse and interaction in which the Parisian
revolutionaries were embedded alerts us to the contrapuntal dynamics to
which Edward Said alluded: the overlapping territories that made the
French Revolution both French and Haitian, a story of master and slave,
metropole and colony.16
In sum, the relational analysis here forces the recognition that France did
not benevolently bestow rights upon its slaves. Those rights were not Frances
to give. Instead, the slaves seized what was rightfully theirs, changing ev-
erything about the Revolution in the process. Or as Laurent Du Bois puts it
simply:If we live in a world in which democracy is meant to exclude no one,
it is no small part because of the actions of those slaves in Saint Domingue
who insisted that human rights were theirs too (Dubois 2004b:3).
speaking, India dominated. Its products entered the English market and
outsold competitors. As early as the 1660s the value of calicoes in England
imported from India exceeded that of Chinese silks. By the end of the cen-
tury, Indian calicoes accounted for one-quarter of all textiles imported
to England (OBrien, Griffiths, and Hunt 1991: 39697). Furthermore,
textiles from India were in high demand throughout Europe just as they
were in England. In 1750, South Asia as a whole accounted for 25percent
of the worlds manufactures, and this trade put England and Europe at an
economic disadvantage relative to India (Bairoch 1982:296). The English
saw the problem early on and so banned calicoes and other textiles in 1721
(unless they were for re-export) in an effort to protect home industries.
But throughout this period, Indian textiles continued to enter through
illicit means:the East India Company (EIC) was one of the main smug-
glers. And while EIC acquired the goods in India through the eighteenth
century, it had not (yet) controlled production as it later would (and as it
brutally would) (Parthasarathi 2001:942).
In short, rather than two separate sites that could be abstracted and
compared, the textile industries of England and India occupied points
within a wider heterogeneous network stretching across, between, and
through England and India and beyond. The appearance of a single English
industry with its own internal dynamics outside of its relations with India
was a practical accomplishment of network ordering that an ANT ap-
proach would problematize rather than assume (Law 1992). By this order-
ing, the contributions of India and others within this network have been
covered up; the actor-network has been punctualized (to use the terms
ofANT).
The analytic imperative that ANT lays down is to uncover this vast
network, trace its connections and lines, and expose its workings. In so
doing, not only would ANT point to the relations just mentioned, it also
would facilitate a postcolonial account of why industrialization in England
eventually happened. Although existing internalist accounts might stress
English ingenuity or special domestic factors, ANTs relational lens would
alert us to a wider hetereogeneous network, which enabled ingenuity and
in which domestic factors were embedded.
First, the fabric from India supplied Britains nascent industry and
conveyed the technological knowledge (such as weaving and dyeing) for
producing the finished products (Goody 2006:8690; Washbrook 1997).
Second, the textiles themselves were made of such quality that they were
desirable and deemed worthy of imitation. Expressing novel designs, they
came in multiple patterns and had nonfading colors (Berg 2004). ADanish
report on textile production in Bengal admiringly wrote of the prettiest
that conventional narratives and theories occlude, but which have been
critical for the making and remaking of modernity. Relationalism helps us
see the overlapping territories and intertwined histories (to return to
Saids phrasing) while showing how relations from afar were not external
to the formation of European modernity but instead deeply inscribed in
it (Hall 1996b:246; Magubane2005).
Existing work occludes these relations because of its analytic bifurca-
tions, which are, in turn, mounted upon implicit theoretical assumptions
of substantialism. Whereas substantialist theories inadvertently cover up
overlapping territories, relational theory illuminates them. By conceiving
of the French Revolution as part of a wider field of action in Bourdieus
sense, we are invited to consider how colonies like Saint Domingue were
also part of that field. We can see, therefore, how the extension of the
French constitution to Saint Domingue was not a matter of diffusion but
a relational effect. Similarly, by conceiving of English textiles as part of a
wider actor-network, we are better able to see that India was a part of that
network, and hence, consider how English protoindustrialists were acting
and reacting to spinners in India and to a vast array of agents in the net-
work. A redeployment of relational thinking for a postcolonial sociology
helps cleanse our lenses. It permits us to overcome analytic bifurcations
and analytically piece together that which has been torn asunder by the
imperial episteme and its substantialist assumption of a pristine metro-
politan identity.
Relationalism also allows us to do more. It allows us to rethink the
problem of agency along postcolonial lines. The occlusion of agency is in-
dicative of the imperial episteme; and we have seen how the problem of
colonized agency was put on the table by postcolonial thinkers. The sub-
altern studies project criticized dominant historiography for overlooking
the role of subalterns in making history. Du Bois, Fanon, and Cabral ques-
tioned how dominant narratives occlude the agency of colonized and post-
colonial peoples. Spivak warned against recovering agency in ways that
fall prey to essentialisms and the binaries of the imperial episteme, and
instead suggested that, at most, scholars deploy a strategic essentialism.
Bhabhas approach followed: his analysis of colonial discourse allowed
him to excavate a novel form of colonized agency:an agency in effect, one
that did not impute an essential identity, consciousness, or intentionality
on the part of the colonized.
One way to conceive of this novel postcolonial approach to agency
in social-theoretic terms is to think of it as a form of relationalism, as
opposed to substantialism. Dominant social theory, such as the kind
that posits the structure/agency problem, tends toward the latter. It
recognition that empire has a persistent social presence, even today; rela-
tional social thought can help render that presence visible.
Still, in itself, relationalism is not necessarily a modality of thought
to which postcolonial theory would give countenance. In social science,
relationalism has been typically deployed to illuminate relations within
societies. Its insights have not been brought to bear upon colonial or impe-
rial histories. In fact, Charles Tilly was an early innovator and proponent
of relationalism (Diani 2007). But, as seen, his theory of state-formation
suffered from the typical problem of analytic bifurcation.26 This is why we
must be precise. We must think of our approach not as just relationalism
(which does not in itself address the concerns of postcolonial thought), but
rather as postcolonial relationalism. This is a relationalism that attends to
the mutual constitution of the powerful and powerless, the metropole and
colony, the core and the postcolony, the Global North and Global South.
It is relationalism taken to the geopolitical scene, scaled upward and out-
ward to critically apprehend imperial interactions and their enduring
legacies that have been for too long covered up by extant social science.
CH A P TER 4
Without significant exception the universalizing discourses of modern Europe and the
United States assume the silence, willing or otherwise, of the non-European world.
There is incorporation; there is inclusion, there is direct rule, there is coercion. But
there is only infrequently an acknowledgement that the colonized people should be
heard from, their ideasknown.
Edward Said, Culture and Imperialism,p.53
For generations now, philosophers and thinkers who shape the nature of social science
have produced theories that embrace the entirety of humanity. As we will know, these
statements have been produced in relative, and sometimes absolute, ignorance of the
majority of humankindt hat is, those living in non-Western cultures. [] The every-
day paradox of third-world social science is that we find these theories, in spite of their
ignorance of us, eminently useful in understanding our societies? What allowed the
modern European sages to develop such clairvoyance with regard to societies of which
they were empirically ignorant? Why cannot we, once again, return thegaze?
Dipesh Chakrabarty, Provincializing Europe,p.29
everywhere around the world:a world that now figures, by this false uni-
versalism, as a blank slate onto which we project our Eurocentric concepts.
Remember, too, the assumption that underpins metrocentrism: that
the particular experiences of Anglo-European metropoles are not par-
ticular, and, therefore, that social theories based upon those experiences
are universal. Metrocentrism denies the situatedness of knowledge.
Universalizing the particular while denying the particularity of that which
is universalized, it attempts to pull the god trick. It refuses to recognize
that the supposed view from nowhere is alwaysalready from somewhere.
As Harding (1992:312)notes, this especially pernicious assumption guides
Anglo-European science in its entirety. By this assumption, only metropol-
itans have scientific knowledge. Western science, which is simply science
for Eurocentrists, is conceptualized as fundamentally pure ideas, not as
the culturally determinate institutions and practices that historians, soci-
ologists and anthropologists report (Harding 1992:312).
We know that this assumption of an omnipotent knower, the Cartesian
subject who is fully rational and objective, independent of social deter-
mination, is itself historically and geopolitically rooted in the emergence
and rise of the Dutch empire and the early stages of Europes global reign
(Dussel 2008). Writing from the decoloniality of knowledge school in
philosophy, Grosfoguel (2012:89)aptly summarizes what thismeans:
T h e S u b a lt e r n S t a n d p o i n t [145]
T h e S u b a lt e r n S t a n d p o i n t [147]
T h e S u b a lt e r n S t a n d p o i n t [149]
The peripheral sociologists claims for difference and differentiation rotate usu-
ally around meaning or culture, around a distinct life world or around values
T h e S u b a lt e r n S t a n d p o i n t [151]
and norms. Asserting such differences is hardly liberatory because that sphere
has been the domain and hunting ground of colonial anthropologythe disci-
pline that not only understood but came to define the cultural other:the tribal
or the native. []. Those others of colonial rule are defined by their unique
essential cultures, their ways of life, their dialectical antitheses to modernity.
(2006:363)9
T h e S u b a lt e r n S t a n d p o i n t [153]
and where they never stopped proclaiming that they were only anxious
for the welfare of Man:today we know with what sufferings humanity has
paid for every one of their triumphs of the mind. When Isearch for
Man in the technique and style of Europe, Isee only a succession of nega-
tions of man, and an avalanche of murders (1968 [1961]:312).
Now let us ask:Why these diverging if not diametrically opposed views
of colonialism? Sarraut heralds colonialism as a civilizing force for hu-
manity. Fanon sees it as an avalanche of murders. But why? The answer
is deceitfully simple. It goes like this. Sarraut was a French politician in
charge of an imperial apparatus ruling over the colonies. Sitting atop
the empire, residing in the comfortable and opulent corridors of power
in Paris and working with fellow officials and administrators, he barely
witnessed its horrors on the ground. Given this position, it makes sense
that he portrayed colonialism as a benign and beneficial force. He only
saw well-intentioned friends doing their work. And, of course, it was in his
interest to portray colonialism positively:he was a colonial administrator,
after all. Conversely, Fanon was a black colonial subject turned revolution-
ary who had seen colonialism from the ground up. From his position, the
world looked different. Empire was not about valiant European civilizers
but hypocrisy and violencenot least as he and his comrades were visited
by it. In short, because imperial rulers and the victims of colonialism had
different sociopolitical positions and, hence, different experiences, they
saw colonialism differently. From different standpoints, they saw differ-
ent things.
Most social scientists would probably accept this explanation for the
difference. To say that ideas or perspectives are shaped socially is hardly
a controversial claim to sociologists. The social determination of knowl-
edge is something that sociologists can easily get behind (Camic, Gross,
and Lamont 2011; Gross 2009). But if sociologists would, indeed, accept
this explanation, their so-called science is in a bind. To acknowledge that
different social situations or positions lead to different perceptions of the
world (and hence different knowledge) is to betray social sciences asser-
tion that its knowledge is above the fray; that its perceptions and truth
claims are outside its social location and, therefore, that its categories and
theories are applicable everywhere. Hence the bind:in our everyday dis-
course we recognize that different social positions in the world lead to dif-
ferent views about the world (hence Sarraut and Fanons differing views),
yet as social scientists we cling steadfastly to sociologys assertions of a
position external to social determination and to the universality of our
particular categories and concerns. We refuse to let standpoints trouble
our practices and theory, even as our quotidian life cannot do without
some notion that different standpoints exist.10 We are quick to assert that
Fanons and Sarrauts claims about colonialism are socially determined,
but we are less quick to say the same about social theorys claims about so-
ciety. Apparently, sociologists think that everyone has a standpoint except
sociologists.
It is here where thinking harder about standpoints might help; hence,
standpoint theory and, in particular, the set of ideas about standpoints and
knowledge that emerged from feminist social movements and has since
seeped into various other subfields (including social theory, the sociology
of knowledge and science and technology studies). I suggest that stand-
point theory bears close affinity to the indigenous sociology movement and
can be thought of as its unnoticed subvention. Proponents of indigenous
sociology do not make this explicit, if they recognize it at all. I contend
that standpoint theory and indigenous sociology bear an elective affinity
to each other and that rendering visible their shared ontological, episte-
mological, and theoretical ground can advance a postcolonial sociology.
Foremost, it will help us to dispatch the seemingly insurmountable criti-
cisms of indigenous sociology mentionedabove.
Standpoint theory, of course, has a complicated genealogy and multiple
strands. One early articulation comes from Hegelian thought; in particu-
lar from Hegels masterslave dialectic. According to Hegel, in the rela-
tionship between master and slave, each side sees different things. Yet the
slaves position of oppression enables the slave to attain a privileged con-
sciousness. Lukcs later articulated the Marxist variation on this theme.
According to him, the proletariat achieve a liberating consciousness by
virtue of their distinct position as value creators within the circulation of
capital. The more recent variation comes from strands of feminist theory
that initially asserted that women (as a parallel to Lukcss proletariat)
enjoy an epistemic privilege. This privilege was said to be obtained from
womens biological status. Nancy Hartsock famously argued that because
women are child-bearers, they have an entirely different orientation to
the world than men and, by virtue of that difference, better knowledge
of the world. The female sense of self is connected to the world while
the male sense of self is separate, distinct and even disconnected. The
former makes better knowledge (Hartsock 1983:295).
From this early work in standpoint theory came the two-fold conclu-
sion:first, the womens standpoint should be recovered for any knowledge
project, whether it be conventional natural science, social science, or phi-
losophy. Because the knowledge produced by men is narrow and limited
to mens own position, an improvement of knowledge requires incorpo-
rating womens perspectives. Second: the womens standpoint has to be
T h e S u b a lt e r n S t a n d p o i n t [155]
recovered for political purposes. Women have the ability to see the world
differently than men but, because of masculine hegemony, women need to
learn how to think critically and achieve the right perspective. Standpoint
here is a practical accomplishment, and feminist theory is to aid the task.
Feminist theory can help women overcome masculine hegemony and re-
alize their inherent privileged consciousness. This firmly ties the episte-
mological claim of standpoint theory to the political project of womens
emancipation.
We can now see the parallels with indigenous sociology, but we also
might see the same problems. Does not feminist standpoint theorys em-
phasis upon different viewpoints run into a form of facile individualism
that overemphasizes the individual experience rather than analyzing pat-
terns of power or larger structures of domination (Kukla 2006:82; Hill
Collins 1997)? And what is the warrant for the womens standpoint any-
ways? On what grounds is epistemic privilege justified? Would it not have
to rely upon an essential identitynamely, woman? Other problems
abound. For instance, does not the idea of womens knowledge suggest
that there is no knowledge applicable to everyone? In other words, does
not the idea of standpoints fall into pure subjectivism where truth is no
longer possible?11
There is one significant difference between these critiques and those lev-
eled against indigenous sociology:More recent versions of feminist stand-
point theory, or what we might think of as post-positivist standpoint
theory, have already steeled themselves against these critiques.12 For one
thing, feminist post-positivist standpoint theorists have disavowed any
purely biological or material basis for a standpoint. They have repeatedly
insisted that standpoints are socially rather than biologically determined.
Different social positions mean that different groups of individuals have
different experiences, and different experiences contribute to different per-
spectives. It is not the biological characteristics of child-rearing per se that
are the basis for the standpoint, but rather the fact that women in modern
patriarchal societies have been forced into the domestic sphere. This social
fact is what gives them different experiences and, in turn, shapes their dif-
ferent perspectives. There is, as Patricia Hill Collins (1997:377)stresses, a
commonality of experiences and perspectives that emerge for groups dif-
ferentially arrayed within hierarchical power relations. This implies that
groups who share common placement in hierarchical power relations also
share common experiences in such power relations. Such shared angles of
vision lead those in similar social locations to be predisposed to interpret
these experiences in comparable fashion.13 The charge of essentialism is
hereby rebuked or at least deflated.
T h e S u b a lt e r n S t a n d p o i n t [157]
do not. It rests upon the idea that there can be multiple aspects of the same
truth, if not multiple truths. [T]here exist, explains Pels (2004: 274),
objectively opposed locations that generate disparate social experiences,
which in turn define divergent, partial points of view. This solution thus
abjures epistemic privilege for a recognition of different perspectives;
putting in place a politics and epistemologies of location, position, and
situating, as Haraway (1988:589)describes it, where partiality and not
universality is the condition of being heard.
Shortly Iwill speak of perspectival realism as the preferred ground
for this approach. But here another criticism must be dealt with first:does
not standpoint theory valorize the individual and individual experience at
the expense of larger structures?
Dorothy Smiths (2005) feminist-inspired institutional ethnography
absorbs this charge. For Smith, standpoint theory and an analysis of power
structures are not incompatible but rather part of the same analysis. Her
institutional ethnography begins with an investigation of the standpoint
of the subject of interest:that is, it begins with the activities, experiences,
and understandings of women in definite contexts. But that is the start-
ing point, not the end point. Investigators start with womens activities,
experiences, and understandings of women in particular locations because
doing so provides insight into the larger contexts and institutions in which
womens experiences occur and which give them shape in the first place.
Exactly because the connections of actual activities performed locally
are coordinated translocally, contributing their organization to local prac-
tices, analyses that begin with those actual local activities permit us to see
which aspects of the institutions [are] relevant to the peoples experience
and thereby serve as the first step upwardthat is, a first step into larger
patterns and powers (Smith 2005:3738).
This approach resonates with historical anthropologists recognition
that even the most minute detail in a local site offers insights into larger
forces and patterns. As Jean and John Comaroff (1992: 11) suggest, larger
systems are implicated in the sentences and scenes we grasp with
our narrow-gauge gaze. But institutional ethnography is not reducible
to those forms of ethnography that always presume such systems. The
difference from the extended case method of sociologists like Burawoy
(1998, 2000), for instance, is notable. The extended case method treats
the local context as an expression or instantiation of systems that are
alwaysa lready assumed to be there and fully known. Institutional eth-
nography means starting with the local context to understand how it is
connected to and shaped by wider social forces, thereby understanding
those forces from the bottom up rather than deducing them first and
T h e S u b a lt e r n S t a n d p o i n t [159]
The preoccupation with the subaltern [in postcolonial theory] can be inter-
preted more generally to suggest the extent to which the postcolonial has
always been concerned with a politics of invisibility: it makes the invisible
visible. This is entirely paradoxical to the extent that its object was never, in
fact, invisible, but rather the invisible visible: it was not seen by those in
power who determine the fault lines between the visible and the invisible.
Postcolonialism, in its original impulse, was concerned to make visible areas,
nations, cultures of the world which were notionally acknowledged, techni-
cally there, but which in significant other senses were not there.
T h e S u b a lt e r n S t a n d p o i n t [161]
PERSPECTIVAL REALISM
realism insists that there are truths in the world to be discovered and
that the truths primarily come in the form of laws, constructivism
holds that truths are discursively (i.e., socially) constructed by scientists
(e.g., before the word planet entered the scientific lexicon, planets did
not exist) (Giere 2006: 47). Perspectival realism instead maintains that
what scientific inquiry and research actually show us is that truths are
the convergence of the physical world on the one hand and the scientists
perspective on the other and that, therefore, the perspective of the scien-
tistobserver is paramount.23 In other words, perspectival realism insists
that there is a real world with observable and knowable features (realism)
but that what we see in that world, how we describe it, and what we think
about it partially depends upon the observer and his or her means of ob-
servation (constructivism).
Take color vision. Whereas color objectivism claims that colors exist
in the world, and are inherent in physical properties, and whereas color
subjectivism theorizes color as inherent to the observer, color is, in fact,
a convergence of perspective and physical properties. Color emerges from
physical stimuli in the world, but the color perceived depends upon the per-
spective of the observer. Most humans are trichromats; they see with the
aid of three receptors. But some humans are dichromats, and so they actu-
ally see different colors. Animals that have more than three receptors see
more colors than humans (Giere 2006:14).24 Another example is modern
astronomy. In modern astronomic practice, different observational in-
struments are used to view the cosmos, which involves capturing certain
gamma rays. Astronomers use various instruments, and each instrument
generates a different image of the same thing. The Oriented Scintillation
Spectrometer Experiment (OSSE) produces a different image of the center
of the Milky Way than does the Compton Gamma Ray Observatory
(CGRO):the two instruments respectively offer different perspectives on
the same thing (Giere 2006:4448). As Giere (2006) notes, Each detector
views the electromagnetic world from its own perspective. Every observa-
tion is perspectival in this sense (48, emphasis added).
Perspectival realism is important for our purposes because it high-
lights a crucial point about knowledge in general:the truths of knowledge
are always partial, and such partiality depends upon the observers posi-
tion. In other words, knowledge is perspectival and yet objectively valid at
the same time. The image of the center of the Milky Way produced from
OSSE is no less, or no more true, than the image produced by the CGRO.
They are just different instruments capturing the same reality but captur-
ing different parts of it. They each capture a part of reality, offering partial
knowledge.25
T h e S u b a lt e r n S t a n d p o i n t [163]
T h e S u b a lt e r n S t a n d p o i n t [165]
in its own right that directly impacted social identities. He also tied this
theory to his seminal insights on race, critiquing the dominant ontolo-
gies of racemanifesting epidermalized thoughtand highlighting
the relational constructedness of racial categories as well as the mutual
constitution of the colonizer and colonizeds own racial identities (Gilroy
2010a:157). But how did Fanon begin? What was Fanons analyticentry?
Here is where we can see the logic of standpoint analysis. Fanon did
not begin by transposing categories such as structure- agency onto
the colonial site. Of course, given that Giddenss formulation had yet to
enter social science, he could not have done so. But Parsonian structural-
functionalism as well as French structuralism was available at the time.
Freudian psychoanalysis and Marxism:also available. Yet Fanon did not
begin his analyses of colonialism with categories derived from these sys-
tems of thought (although he would later discuss psychoanalytic catego-
ries, he notoriously criticized Freudian categories for their Eurocentrism).
Nor did he begin by transposing other categories from the conceptual
toolkit of the metropolitan-imperial standpoint. Rather, in crafting his
account and critique of race relations, Fanon first drew from his own
experiences and observations as a black subject of the French colonial
empire. His experience of being interpellated on the train was founda-
tional:Look, a Negro!
As seen in Chapter One, this is exactly one of the innovations of first-
wave postcolonial writers like Fanon: to reveal the distinct experiences
of colonized peoples when those experiences previously had been buried
or hidden from view. Iam arguing here that this is also the beginning of
Fanons innovative theories:one of the sources of his knowledge. Starting
from this experience of being racialized, Fanon theorized the features and
functions of race in the French empire. He traced the devastating impact
of racism upon colonized peoples as well as the mutual constitution of
racial categories and identities. Throughout, Fanon indeed engaged with
Marxist categories as well as those of Freud. He also referred to Sartre and
other Parisian writers. But he did not begin analytically with these cat-
egories. He instead started from the standpoint of the racialized colonial
subject:their activities, experiences, and perceptions. Recall his famous
opening to Black Skin, White Masks (1967 [1952]:xii):
Im bombarded from all sides with hundreds of lines that try to foist them-
selves on me. Asingle line, however, would be enough. All it needs is one simple
answer and the black question would lose all relevance.
What does manwant?
What does the black manwant?
T h e S u b a lt e r n S t a n d p o i n t [167]
saw himself,darkly as through a veil; and yet he saw in himself some faint
revelation of his power, of his mission. He began to have a dim feeling that,
to attain his place in the world, he must be himself, and not another. For the
first time he sought to analyze the burden he bore upon his back, that dead-
weight of social degradation partially masked behind a half-named Negro
problem. He felt his poverty; without a cent; without a home to be a poor
man is hard, but to be a poor race in a land of dollars is the very bottom of
hardships. [] But alas! while sociologists gleefully count his bastards and
his prostitutes, the very soil of the toiling, sweating black man is darkened by
the shadow of a vast despair.
T h e S u b a lt e r n S t a n d p o i n t [169]
[B]eyond the Veil are problems of ideals, of leaders and the led, of serfdom,
of poverty, of order and subordination, and, through all, the veil of race. Few
know of these problems, few who know notice them; and yet there they are,
awaiting student, artist, and seera field for somebody sometime to discover.
(1994 [1903]:50)
For Du Bois, looking beyond the veil does not amount to penetrating the
psyche, it is about witnessing the broader social patterns demarcating and
sequestering the white and black worlds in American society. And, ul-
timately, Du Bois finds not just larger racial divisions in the United States
but also across the imperial world and indeed the whole globe:a global
color line first detectable by starting from a subaltern standpoint.
Let us now turn to the final important point about standpoint so-
ciology:it does not require any particular identity (gender or race, for
instance) of the investigator. There is no epistemic privilege tied to
an essentialized position. Return to Fanons scene of French colonial
Algeria. As noted, Fanon produced novel insights on colonialism and
race by starting first and foremost with the lived experience of colo-
nized subjects. But it follows that others who start at the same place
and deploy the same method could produce similar insights. This is the
case, in fact, with Pierre Bourdieu. Although Connell (2006) highlights
the northern-ness of Bourdieus theory of structure and agency, and
although Edward Said (1989) questions Bourdieus putative occlusion of
Algeria from his theoretical labor, Bourdieus (1959, 1961 [1958]) early
sociology was, in fact, rooted in Algerian fieldwork in the late 1950s
(Goodman and Silverstein 2009). And in particular, his early sociology
examined French colonialism in Algeria (Loyal 2009). Bourdieu did his
work and wrote his early tracts around the same time as Fanon, and
although Bourdieu later would criticize Fanon, their analyses of colo-
nialism shared important similarities. Both circumvented the conven-
tional administrative discourse of colonialism as well as the modern-
ization frameworks for understanding Algerians during colonialism.
Bourdieu made colonialism itself an object of analysis, just as did Fanon;
and both theorized colonialism as a racialized system of domination
that impacted colonizer and colonized alike (Go 2013a). It is on these
grounds that Bourdieu criticized French colonialism and its support-
ers, rejecting their ideology of assimilation as baseless and hypocritical
(Bourdieu 1959, 1961 [1958]). So how was this possible? If Bourdieu was
a Frenchman born in Barn and educated in the metropole, how could he
arrive at a similar theory of colonialism? The answer is Bourdieus stand-
point approach. Along with local researchers, and in particular his col-
laborator Abdelmalek Sayad, Bourdieu used ethnography, surveys, and
interviews to probe the perceptions, concerns, and lived experience of
T h e S u b a lt e r n S t a n d p o i n t [171]
cultural identity of those thinkers (but neither should we reject them be-
cause of their male identities). We should turn to them because, unlike
the staggering amount of theory from the Global North (anointed as ca-
nonical by disciplinary social science), they implicitly or explicitly adopt a
standpoint approach, thereby giving us insights on the social world that
would otherwise go repressed, excluded, or marginalized. It is their stand-
point approach, not their geographical or racial positioning, that renders
their insights valuable. And it is not only their own standpoints that they
offer, but also those of the subaltern subjects in the colonial and postcolo-
nial world whose experiences and subjectivities they excavate for us, and
whose voices should be heard.34
T h e S u b a lt e r n S t a n d p o i n t [173]
Provincializing Categories
T h e S u b a lt e r n S t a n d p o i n t [175]
between the United Kingdom and China. The problem was the poppies.
The British entourage arrived to the Great Hall wearing Remembrance
Day poppies in their jacket lapels, which is a common annual ritual in
Britain during the days running up to Remembrance Sunday. They are
worn in honor of the British military personnel who have died in service.
But the Chinese officials were offended and so asked the British delega-
tion to remove their poppies. What was going on?
A standpoint approach helps here, for the problem was that the
British delegates had not adopted the standpoint of Chinese history. If
they had, they would have noticed that their poppies did not symbolize
Remembrance Sunday to the Chinese, but rather the Opium Wars whereby
the British invaded China in 18391842 and again in 18561860, laying
waste to land and people and ultimately using the wars as the threat by
which to take possession of Hong Kong and turn it into a British colony.
From the standpoint of the British, however, the poppies simply symbol-
ized Remembrance Day. This is why David Cameron, upon being asked by
the Chinese officials to remove his poppies, refused to do so and instead
proferred a lecture on human rights. The irony, as Young (2012) notes,
was apparent to all but Cameron himself (in Young 2012:21).
In some ways, then, the idea is quite simple:by starting from a subaltern
standpoint, we can better account for incidents such as these. We can re-
construct webs of meaning and better understand events and social prac-
tices, with the added and crucial virtue that we can yield non-Eurocentric
accounts (hence, we might argue, better accounts).36 Why, for instance,
did Hawaiians kill Captain James Cook in 1779 and cook his remains?
We might easily interpret the murder as a typical act of mindless savagery
or of flesh-eating cannibals. This was a popular British image of Pacific
islanders at the time. But, of course, they were not savages or cannibals.
As Sahlins (1981) shows, they were merely performing their longstanding
notions of foreign presences and deities, scripting Cook as their returned
god, Lonoscripts that required Lonos ritual killing. Asubaltern stand-
point approach is what yields this insight. Sahlinss meticulous examina-
tion reconstructs the events from the viewpoint of the Hawaiians; he sit-
uates them within local meanings and the Hawaiians entire cosmological
system to show how the Hawaiians conceived of Cooks demise.37
We can take another example: Why did Filipino political elites holding
positions in the colonial state during the early twentieth century, under
American domination, use political office and public funds to reward their
friends and punish their enemies? The American colonial officials expla-
nation was that Filipinos were corrupt: they were uncivilized mimics of
modernity who did not yet understand the proper meaning of democratic
T h e S u b a lt e r n S t a n d p o i n t [177]
did not start in Europe but with the specific experiences of the Arabs and
Berbers of North Africa. In so doing, his theory of state-formation locates
the emergence of states in the discipline of nomadic tribes whose moral
discipline enables them to conquer cities and found new statesa cycle
that Khaldn found repeated itself for centuries. Ultimately this theory
of premodern state-formation proposes a cyclical model of state ascen-
sion, fall, and replacement that was picked up later by the anthropologist
Ernest Gellner. Yet it was originally forged by Khaldns adoption of the
North African perspective. The standpoint approach yielded a new theory
of state-formation.
Another example is Fanons new theorization of colonialism. As noted,
Fanon generated a new enduring theory of colonialism and race. This was
a new theory, indeed, keeping in mind the context of its emergence. In his
first major work, Black Skin, White Masks, Fanon explained that he hoped
to better understand race relations in the French empire (the BlackW hite
relationship in particular). At that moment racial thinking had been
dominated by colonial sociology and ethnology (Fanon 1967 [1952]:xiii).
These sociologies and ethnographies, produced since the founding of the
Institut dEthnologie in 1925, often worked from anthropological catego-
ries of culture or deployed nascent modernization theories, portraying
colonized racial groups as timeless cultural entities awaiting intervention
or preservation. Meanwhile, by the time of Fanons later work on Algeria
and colonialism in the late 1950s, scholarly and popular thinking about
colonialism had been dominated by administrative discourses of assimila-
tion, such as those espoused by French officials and thinkers like Germaine
Tillion. Colonialism itself had not really been a serious object of an analy-
sis. The notion that colonialism was a system with structuring principles
and causal power was never raised. The only exceptions included Georges
Balandiers theory of the colonial situation and nascent Marxist an-
thropologies that saw colonialism as an engine of primitive accumulation
(Tillion 1958; Balandier 1966 [1951]).
By his standpoint analysis, Fanon saw different things. Eventually he
came to theorize colonialism as a social form with its own dynamics and
impact. More specifically, he theorized it as a racialized system of violence
and domination that impacted the psyches and identities of both colonizer
and colonized.39 Rather than simply a tool for civilization or capital ac-
cumulation, colonialism in Fanons view emerged as a determinate social
system in its own rightone founded upon racial violence and having
deeper effects than conventional thinking allowed. And by his analysis
of colonial domination and its effects, Fanon arrived at a critique of epi-
dermalised thought that had dominated racial thinking and generated
T h e S u b a lt e r n S t a n d p o i n t [179]
thin layer of cloth through which African-A mericans see the rest of society
and to a fracturing of society along racial lines. Whereas mainstream so-
ciology at the time did not see those racial divisions and their effects, Du
Boiss implicit standpoint approach made them visible, producing not only
new areas of study but also a new concept for thinking about them, namely
the veil, which sociologists of race have uniformly praised as uniquely gen-
erative.41 In this same way, Du Bois arrived at the parallel idea of double
consciousness. By stepping behind the veil, that is, by adopting the
standpoint of African-A mericans, Du Bois found a subjectivity and experi-
ence of racialized alienation that had not yet been noticed or theorized in
conventional social psychology. He then produced a novel concept, double
consciousness to capture that subjectivity and experience.
Might there be more recent examples of such discoveries through a
standpoint approach? Connells (2007: 2067) discussion of Australian
aboriginal peoples is one candidate. For studying Australian aboriginal
peoples, a subaltern standpoint approach would suggest that we should
not start with questions of structure and agency; or with other concepts
such as the state. We should start first with concrete examinations of
life on the ground. In so doing, we might discover that one of the things
that characterizes the aboriginals experiences is dispossession from the
land; a social process of removal and displacement that has often entailed
violence. For these peoples, dispossession is a formative and important
process that dominant groups in Australian society have not experienced.
According to Connell (2006, 2007), this is probably why dispossession is
one of the most under-theorised concepts in social science (2007: 206
7). It is a subaltern experience that has been repressed and excluded in
metropolitan social science.
It is probably a stretch to say that dispossession is the most under-
theorised concept in social science. But it is true that it is relatively under-
theorized, especially when compared with concepts in conventional
sociology such as structure-agency, the state, orto take an example
from classic sociology rooted in the European experience of modernity
alienation. For Durkheim (1984), alienation was anomie, and referred
to social isolation (such as the type that accompanies modern urban life
in societies with a high division of labor). For Marx, alienation was about
estrangement; that is, the estrangement of man from his presumably
essential laboring self. But what about the dispossession of peasants or
native peoples from the land, rather than alienation in a factory or city?
Unlike the massive literature on the state, social revolutions, or agency,
there is precious little theory and research on dispossession, even as it
marks the experience of most peoples in the worldnot only in Australia
but in North America, China, and so on. And although Marxs theory of
capitalism offers an important insight on dispossession as primitive ac-
cumulation, his theory relegated such processes of primitive accumula-
tion to the historical and social margins of the system, thereby rendering
it analytically unimportant.42
The social fact of dispossession is an important discovery for a subal-
tern standpoint approach, for it can then form the basis for new theory
and research. What is this experience of dispossession about? How, why,
when, and where does dispossession occur? What are the social processes
involved in it? What forms does it take? How does it vary across different
spaces? What are the effects? Asubaltern standpoint approach in this case
leads us to consider something like dispossession as a new social object
ripe for examination, one that has escaped the eye of ostensibly omnipo-
tent social analysts.43
We can now see how a subaltern standpoint approach can widen our so-
ciological imagination. It can help us incorporate new sociological objects
without unproblematically transposing or imposing concerns and con-
cepts from the metropole. This, in turn, can lead to new middle-range the-
ories of entirely new thingsnew as in previously hidden, subjugated,
or elided. Not only, then, can we generate new objects, we also can produce
new theories and concepts for studying them. We can thus meet Reeds
(2013:163)injunction to Southern Theory; that is, that Southern Theory
should produce new mechanisms or models, new definitions or classi-
fications, a set of semi-general propositions, or a reconstructed theory
rather than only critique. Ultimately we can generate new knowledge,
expand our understanding, and multiply our insights of the social world
while escaping metrocentrism. The colonial and postcolonial encounter,
in its many forms and its myriad social consequences, asserts Connell
(2013:177), does receive an intellectual response from the colonized. We
should learn from those responses.
But does this merely set the grounds for a new universalisma re-
versed metrocentrism? Or are we not lost in endless particularisms? We
are here on sticky ground. On the one hand, by suggesting that a subal-
tern standpoint approach can help us locate new concerns, categories, and
theories, it would be difficult to insist that these new concepts should be
the basis for a reuniversalized sociology. The critique of metrocentrism is
exactly that concerns and categories developed in one particular context
T h e S u b a lt e r n S t a n d p o i n t [181]
(the metropole) have been imposed upon the rest of the world. The new
concerns and categories generated from our alternative subaltern stand-
point approach cannot, then, be similarly imposed to other places and
times. This would be categorical metrocentrism in the reverse. On the
other hand, if we suggest that we will not transport the new theories else-
where, then we thwart the possibility for generalizability. And for social
science, as Connell (2007) suggests, generalizability is still necessary; a
vital part of the program. So if we do not transpose the new theories else-
where, we remain mired in the particular. We are damned if we generalize,
damned if we donot.
If all theories are socially situated, can any of them travel? Take Fanons
theory of colonialism. Though it emerges from the particular standpoint
of a subaltern subject of the French empire, it could be deployed to capture
racial dynamics in other modern colonial situations, as Bhabhas (2004)
reading suggests. This does not mean it is universal. It is it not applicable
to all situations. It just means it is potentially generalizable to colonial
situations. If we accept this then, yes, theories from the south can indeed
scale and travel, as Ray (2013) reminds us. So why is this not metrocen-
trism, just the other way around?
Generalizing based upon a standpoint approach is not the same thing
as universalizing. Universalism and generalizability are not the same
thing. Universalism, the object of the postcolonial critique, insinuates
the Cartesian positivist assumption of the disembodied knowing subject
and the complete knowability of the world. Metrocentrism, defined here,
is a form of this universalism. And we are positing that such universal-
ism, at the epistemic level (not necessarily the political), is impossible. The
postcolonial injunction to recognize what Said called the untidiness of
theory can be summoned here, in conjunction with perspectival realism.
Perspectival realism assumes that no theory is universal. No single map
can capture everything we may want to know about a social space. In this
sense, every theory is untidyevery theory is incomplete, offering insight
into only a fragment of the world we are investigating. But generalizability
is different. Rather than assuming the infallibility of universal theories
that are applicable everywhere and capture everything, generalizability is
applied only to delimited analytic objects. So a theory is not universal but
it may be generalizable. Metrocentrism implies the former.
A subaltern standpoint approach also escapes metrocentrism, even
when generalized, by its immanent reflexivity. The premise of standpoint
theory, and the perspectival realist epistemology to which we have teth-
ered it, is that while it may very well be that the new categories and theories
generated from concrete local investigations are generalizable, we cannot
T h e S u b a lt e r n S t a n d p o i n t [183]
Conclusion
For a ThirdWave
The problem of power and culture, and their turbulent relations during the great
metamorphosis of our social world, is too important to be left to litcrit.
Ernest Gellner (1993), on Edward Saids Culture and Imperialism(1993)
T]he past of social science is always one of the main obstacles to social science.
Pierre Bourdieu, Sociology in Question (1993, orig.1975)
impacted our knowledge systems, excavating the culture of empire and how
it has shaped everything from colonial administrative categories to the idea
of race to the tenets and ideals of Enlightenment humanism. Second-wave
postcolonial thinkers such as Edward Said, Homi Bhabha, Gayatri Spivak,
and Dipesh Chakrabarty take this to its most unsettling conclusion: the
very humanistic disciplines to which they are connected, and from which
they benefit, have been part of this imperial epistemeif not in the sense
of practical complicity then at least in the sense that humanistic thought
reflects the assumptions, analytic operations, and exclusions of empire.
In the wake of postcolonial thought, and the arsenal of historiographi-
cal work that has affirmed and elaborated its claims, it is difficult to deny
the pervasive power of empires legacies. But if we can acknowledge this
power, can we also acknowledge the vestiges of empire in our social theo-
ries and sociological practice? Are we, as social scientists, so special as to
be untouched by the legacies of empire? Or are we too blind to admit it?
Surely we can recognize the institutional legacies upon knowledge pro-
duction. No one disputes that social scientists in the Global North receive
more economic resources and institutional support than those in the
Global South. And few would dispute that the intellectual division of labor
frighteningly reproduces the colonial division of labor:the North provides
social theory, while the South is either ignored or provides the raw data,
the raw material, for theoretical production. But beyond these perplexing
legacies, can we also admit of the epistemic legacies? Can we recognize
how empire also lingers in our theories, how the culture of empire is in-
scribed in very assumptions, categories, and analytic frameworks? Or are
we social scientists and our privileged concepts and thoughts above the
fray of sociohistorical determination?
There are some in social science who would answer in the affirmative.
Social theory and sociological thought is above the fray of imperial de-
termination. The implication is that postcolonial thought is irrelevant.
But this is, frankly, an unsociological view itself: sociologists happily
admit how capitalism shapes our theories, how gender structures impact
our thinking, or how, generally, knowledge is socially determined, but
we cannot then admit that empire also has been one of those determi-
nants? This, despite the fact that sociology was founded within a culture
of empire and modernity itself has been a profoundly imperial phenom-
enon. Up until the 1970s, the world was a world of empire and had been for
centuries. Certainly, we can and should debate the extent to which empire
and its legacies have shaped sociological thought. This book has argued
that its determination has been comparably strong: it has helped to pro-
duce a persistent Orientalism, analytic bifurcations, occlusions of agency,
F o r a T h i r d Wav e [187]
sciences rather than the humanities only. Postcolonial theory can and
must be seen as an interdisciplinary if not transdisciplinary projectin
which case its relevance for and relation to the social sciences like sociol-
ogy must be clearly charted rather than abjured. Accordingly, this book
has sought reconciliation and articulation, convergence and connection.
It has explored the contours and content of postcolonial thought, both in
its initial articulation as anticolonial thought and its more recent mani-
festation in the disciplinary humanities, in order to assess its possible ex-
changes with social theory. It has argued that postcolonial thought and
social theory are not only compatible but mutually necessaryand can
be fruitfully intertwined to open up a third wave of postcolonial thought.
Preceding chapters have proposed two different sociological approaches
that might help animate this third wave. One, postcolonial relationalism, is
inspired by Edward Saids contrapuntal approach and by the second-waves
critique of imperial binarism generally. Its goal? To chart the connected-
ness of being. It draws upon relational social theory to trace the mutually
constitutive and interdependent character of social identities and entities.
It uncovers relations among peoples, places, and processes across global
space that typically have gone unnoticed. In this way, postcolonial rela-
tionalism offers a way to transcend the imperial epistemes Orientalist
essentialisms, its repression of agency, and its analytic bifurcations.
The other approach, the subaltern standpoint, draws upon standpoint
theoryand what I have argued is its logical correlate, perspectival real-
ismto overcome the metrocentrism (hence false universalism) of social
science. This approach starts not from connections but from experiences.
Like Fanons own approach, or Du Boiss before him, it starts from the
standpoint of those subjugated by geopolitical relations of power; and it
does so not to remain in the space of the particular or subjective but also to
render visible the larger relations and connections that have given shape
to those experiences. Postcolonial relationalism seeks to reveal relations,
but so does the subaltern standpoint. The difference is that while postco-
lonial relationalism starts from the connectedness of being, a postcolonial
social theory operating from the subaltern standpoint starts from the
being of connectedness. Both of these approaches push social theory toward
the space of postcolonial thought, but neither of them is completely for-
eign to social theory. They are immanent to it. This is why they constitute
a generative postcolonial social science. And this is why they can contribute
to an emerging third wave of postcolonial thought.2
Still, we must ask:What is the grounding for our third-wave postcolo-
nial social theory? If postcolonial thought has been primarily a humanis-
tic enterprise, and if we then try to recraft it in the terms of social science,
its ontology and epistemology need to be clarified (i.e., some kind of phi-
losophy of social science to ground it). As seen in Chapter Two, August
Comtes positivism was the initial philosophical scaffolding for sociol-
ogy and colonial sociology. What is the scaffold by which we might today
stage a postcolonial social science? In other words, how can the humanistic
enterprise of postcolonial thought be logically articulated with social sci-
ence? This is a question of ontology and epistemology that is immediately
summoned when translating the humanistic enterprise of postcolonial
studies to social science, but it is the sort of question that postcolonial
thinkers themselves did not often address. Let us try to address it here
before concluding.
What was the modality of knowing and associated social ontology upon
which second-wave postcolonial theory was based? Answers are murky.
At most, second-wave postcolonial theory was grounded upon a norma-
tive epistemology that left its social ontology unstated. Or, its ontology
rested upon an array of tenets from poststructuralism and postmodern-
ism, placing it more squarely in the constructivist or interpretivist modes
of social science (Reed 2011: 86). Saids Orientalism is particularly elusive,
as it appears to navigate between poststructuralist notions of construc-
tivism on the one hand and traditional humanism on the other. If any-
thing, underlying these works is not so much a social ontology as an ontol-
ogy of meaning; that is, an ontology of signification initially derived from
Saussures linguistics and then extended by Derridas deconstruction of
logocentrism (i.e., an ontology that says there is a sign that maps the
relations among signifier, signified, and referent).
But it is this ontology, along with its flirtations with postmodern con-
structivism, which gets the second-wave into some trouble. They rendered
postcolonial studies susceptible to accusations that it was perilously dis-
cursive or culturalist and left the real world behind for the world of
texts. This is not entirely inappropriate:postcolonial thought took root in
the field of literary studies, after all. But the point remains:the ontology
of postcolonial studies remains murky at best, which runs afoul of most
of social sciences realism. It does seem as though postcolonial thought
lacks a general, coherent, referential theory of social reality, as Reed
(2011:87)notes; in which case postcolonial thought would hardly be able
to truck with the realist claims upon which so much of social science de-
pends. So here is the problem:if postcolonial theory rejects realism, what
F o r a T h i r d Wav e [189]
Postcolonial Realism
To clarify from the outset:it is not the case that postcolonial thought for-
sakes realism for a nave constructivism. Even Bhabhas critique of colo-
nial discourse depends upon a minimal realism. Bhabhas insistence that
colonizers cannot fix the identity of the colonized rests upon the implicit
claim there is something more in the world than the colonizers discourse.
There is an outside to what colonial categories posit; a real that colo-
nial discourse cannot fully enclose and whose traces are only discernible
in the spaces discourse leaves behind. Implicit in his critique of colonial
discourse, in short, is the notion that there is a social reality that is ir-
reducible to the constructs of discourse. If reality were, in fact, reducible
to discourse, the colonizers could fix the identity of the colonized. Colonial
discourse would not be ambivalent because it would fully construct the
reality of colonial space. Bhabhas insistence upon the ambivalence of
discourse itself evinces a realism that Bhabha has left unstated and
undertheorized.3
Consider, too, Gayatri Spivak, who is considered one of the other more
radical postmodernpostcolonial thinkers, and her claim that the subal-
tern cannot speak. Like Bhabhas critique of colonial discourse, this claim
of the impossibility of representing the subaltern lies exactly upon a real-
ist ontology. The feasibility of the claim lies in Spivaks implicit appeal to
a register of reality beneath or outside of discourse, not in some construc-
tivist notion that discourse creates reality. If her ontology was indeed
that discourse creates reality, then the subaltern could speak:the subal-
tern would say whatever colonial administrative discourse or nationalists
said she said. But precisely because there is a reality outside discoursea
referent beyond the signany attempt to represent the subaltern will be
F o r a T h i r d Wav e [191]
F o r a T h i r d Wav e [193]
F o r a T h i r d Wav e [195]
POSTCOLONIAL THOUGHTTODAY
F o r a T h i r d Wav e [197]
But not only do imperial legacies exist everywhere, there are also persis-
tent imperialisms in various guises. The forms of imperial exclusion, for
example, have not disappeared. In metropoles around the world, from
the sunny streets of Los Angeles to the arid lands of central Spain or the
damp recesses of London, immigrants from the metropoles former col-
onies remain in abject subjection. Full citizenship rights remain out of
their reach just as had been the case for many of their great-grandparents
when they were subjects, not citizens, of empire. Citizenship seems like
a new line of stratification:voting rights, health benefits, jobsso much
depends upon it. But this is the same line of stratification that consti-
tuted inequality within the colonial empires. Citizenship today is merely
the hierarchy of empire reinscribed onto the structures of an ostensibly
postimperialworld.
Nor has imperialistic aggression been chained; neoimperial formations
are forged and reproduced. The United States keeps Guantanamo open and
a military presence in the Middle East, even as its occupation of Iraq has
officially ended. France still reaches down into Mali when it feels compelled
to uproot terrorists. Putins Russia annexes Crimea and cultivates neoim-
perial client regimes. Chinas neighbors fearand sometimes welcome
the rise of China as a new empire in Asia. Our postcolonial era is rife with
colonial hauntings, even as former imperial states struggle to exorcise
them and rising states summon them. And these neoimperialists cannot
do without new ideological scaffolds. They might not represent Muslims
as racially inferior and, hence, demand that they be invaded because of
their race, but they nonetheless code Muslims as inferior because of their
presumed religious fundamentalism. They might assert that Afghanis are
not necessarily ignorant and backward, but they still will proclaim that
foreign control is necessary because Afghanistan lacks stable economic,
political, and social institutions. Today, decades after the apparent end of
empire and the historicist schemas that justified it, there are peoples who
are still consigned to historys waiting room. Because of their religion or
lower level of development, they are not yet worthy of full independence
within the global system. Meanwhile, separatist movements from the
Southern Philippines to Quebec, calls for regional autonomy from Hawaii
or Catalonia, and antiracist struggles in Copenhagen and Brooklyn persist,
fighting the legacies of colonial division. And everywhere indigenous peo-
ples proclaim rights upon postcolonial states, sharing an identity of prior
colonization and dispossession, even as the nativist stances they adopt are
partly legacies of colonial discourse.
All of this to highlight the continued power of empire upon our con-
temporary world, hence to suggest the continued fertility of postcolonial
thought. Yet, we might accept this and still reject postcolonial social
theory. There is an important tradition within Marxism, for instance, that
has long criticized imperialism, one that goes back to Marxs own writings
and continues through thinkers like Lenin, Hilferding, and Luxemburg
among others. And while Marxisms approach to imperialism focuses nar-
rowly upon the economic aspects of imperialism, postcolonial theory em-
phasizes the cultures of colonialism and empire. Unlike Marxist thought,
to which it is surely indebted, postcolonial theory adopts a sustained in-
terest in matters such as racial difference and formations of knowledge.
To some, therefore, the very fact that postcolonial theory focuses upon
culture renders it meaningless for addressing more important material
issues of the contemporary world. What about starvation and poverty?
Evidently, all we need is a recognition that people need to eatand capi-
talism prevents them doing so (Ahmad 1994; Chibber 2013; Parry 2012).
As we have seen, however, postcolonial thought does not only address
culture, and at any rate its cultural critique is not just a critique of seem-
ingly superfluous forms such as novels. It is also about knowledgeabout
classification and categorization. It does not occur to self-appointed mate-
rialist critics of postcolonial theory that the very definition of capitalism,
the meaning of seemingly objective matters like food and what counts
as food, and the policies by which material issues are to be alleviated or
not alleviateda ll of these are questions of culture and knowledge (as
Marshall Sahlins demonstrated long ago).14 Which policies and plans
can solve these more fundamental matters? Neoliberalism? Socialism?
Keynesianism? Neoimperial intervention? These are based upon culture
rather than outside of it. They are articulated as meanings rather than ma-
terials. And so, too, is the very distinction between subjective and ob-
jective, the cultural and material, by which some critics would mount
their intellectual assault upon so-called culturalism.
There is something disconcerting, then, in the relentless insistence
among critics of postcolonial thought that materiality is not a matter of
culture. This is an impoverished notion, or at least it is highly questionable.
Apure materialism is impossible. So, too, then, is the reading of postco-
lonial theory as little else than an emphasis upon cultural particularism.
In this reading, postcolonial theory boils down to a romanticization of par-
ticularism and subjectivism that is opposed to universalism and objectiv-
ity; a useless theory of difference that overlooks sameness (Chibber 2013).
But this reading of postcolonial theory is in equal parts unfortunate and
violently reductive. As seen, postcolonial thought is not opposed to univer-
salism while naively promoting particularism. If anything, it questions the
opposition between the two, problematizing the form of universalism that
F o r a T h i r d Wav e [199]
Said thus charges all forms of nativism, and the tremendous ressenti-
ment that fuels it, as dangerous legacies of the culture of empire that
must be critiqued. To accept nativism, he argues, is to accept the con-
sequences of imperialism too willingly. It merely reproduces the meta-
physics of essences like negritude, Irishness, Islam and Catholicism
(1993:22829). The fact that groups like the Islamic State continue to es-
pouse centrisms, nativisms, and fundamentalisms vindicates rather than
vitiates the postcolonial critique of essentialism (or substantivism) and
imperial binarism (or analytic bifurcation). Like the persistence of other
imperial legacies, it suggests how necessary postcolonial thought really
istoday.
Still, there is a stronger version of the argument for postcolonial social
theory to be made; though it is less of an argument than a foreboding. As
the center of global gravity shifts away from the previous Anglo-European-
centered empires and toward other ones, and as voices from across the
Global South rightfully demand to be heard, social science must cast off
the legacies of the imperial episteme lest it crater under the oppressive
weight of its own provinciality. Social science neglects the postcolonial
challenge at its own peril. At the very least, if postcolonial thought is not
the only way to globalize social theory, rejecting it outright forces social
science to run afoul of its own self-stated mission to apprehend critically
the world that confronts us. This not only would bode ill for social science,
it might also be the death knell for postcolonial thought, whose future
vitality could very well depend upon the very social science that some of
F o r a T h i r d Wav e [201]
NOTE S
INTRODUCTION
1. Idefine empire as a transnational political formation by which a state exerts
power and influence over weaker societies. It can be formal, as in colonial,
when the state declares direct sovereignty over territory; or it can be informal,
as when the state exerts power through a variety of other means besides direct
political control through usurpations of sovereignty. For these conceptualiza-
tions see Go (2011).
2. Hund (2014:2627) notes that although Comte has been typically taken to be
the first to coin the term sociology, an earlier usage can be found in the work of
Emmanuel Joseph Sieyes, who conceptualized sociology as the study of the col-
lective and contended that the lower social classes were inferior to the proper-
tied (and hence politically incapable).
3. On International Relations and political science, for example, see Vitalis (2015)
and Schmidt (2008).
4. Sociologys ontological moorings, categories, and modes of analysis, note
Kempel and Mawani (2009:238)have been fundamentally structured by im-
perial pursuits and formed within cultures of colonialism. Exploring exactly
how, to what extent, and to what lasting effect is a crucial nextstep.
5. On anticolonialism in the metropoles, there is a lot of work, but see especially
Howe (1993) and, for a direct line with postcolonial theory, Brennan (2001).
6. For formative discussions of the promises and pitfalls of the term postcolo-
nial within postcolonial studies, see Shohat (1992) and McClintok (1992).
7. Throughout this book Iwill speak of postcolonial thought to refer to the ideas
associated with this postcolonial project. I use the term postcolonial theory
sometimes interchangeably but more precisely to refer to those sets of abstract
concepts that formalize postcolonial thought; and postcolonial studies to refer
to the academic practice of using and developing postcolonial thought and theory.
8. As Bhambra (2007b) notes, postcolonial thought is yet another missing revolu-
tion in sociology.
9. For just some of many discussions, readers, and overviews on postcolonial
theory in the humanities, whether critical or affirmative, see Ahmad (1994),
Ashcroft, Griffiths, and Tiffin (1995), Ashcroft, Griffiths, and Tiffin (2000),
Ashcroft, Griffiths, and Tiffin (2002), Gandhi (1998), Lazarus (2011), Loomba
(1998), Moore-Gilbert (1997), Parry (1987), Williams and Chrisman (1994b),
and Young (1990,2001).
10. In the United Kingdom, Stuart Hall (1996b) and Paul Gilroy (1993), who have
been institutionally affiliated with sociology sporadically, could be said to be
strong early proponents of postcolonial thought within the social sciences.
11. The literature on Du Bois, his marginalization, and the history of sociology in
relation, is growing. Besides early statements by Katznelson (1999) and McKee
(1993), among others, see especially Morris (2007, 2015), whose work is de-
finitive. See also Bhambra (2014) and Magubane (2005, 2014). On Du Bois and
James, see Itzigsohn (2013).
12. The explicit rejection of postcolonial theory by some sociologists (e.g., Chibber
[2013]) is also indicative of the lack of a postcolonial sociology. Alternatively,
the study of colonialism and empire has become more prominent among his-
torical sociologists (e.g., see reviews in Go 2009 and Steinmetz 2013a). But even
then, postcolonial critiques of knowledge havenot.
13. For other helpful discussions of these positions, see Kempel and Mawani (2009)
and McLennan (2003,2013).
14. These literatures will be discussed throughout chapters to come, but for recent
work in sociology on postcolonial studies and sociology, see Bhambra (2007a),
Gutirrez Rodrguez, Boatc, and Costa (2010), Kempel and Mawani (2009) and
the essays in Go (2013c). On indigenous sociology, decolonial thought, Southern
theory, or alternative discourses, see Akiwowo (1999), Alatas (2006a), Alatas
(2006b), Connell (2007), Grosfoguel (2007), Grosfoguel (2008), and Patel
(2010a; 2010b). On Latin American parallels or precursors to postcolonial
thought, see the discussion by Bortoluci and Jansen (2013). There are also sug-
gestive developments in the field of International Relations (IR). See especially
Hobson (2012) for a critique of IR Eurocentrism and, for postcolonial IR, Darby
and Paolini (1994), Darby (2006), and Shilliam (2006).
CHAPTER1
1. It would be impossible to cover all thinkers who have contributed to postcolo-
nial thought. The ones listed and discussed here are those who are considered
most influential by most accounts. We might include, for example, revolution-
ary leaders like Mao Tse Tung (Zimmerman 2013b) or literary writers, scholars,
or diplomats like Octavio Paz (Kozlarek 2013). For other lists and overviews,
see Brennan (2014), Young (2001), and Kohn and McBride (2011). This chapter
will focus upon the more representative thinkers and discuss their overarching
shared themes.
2. Zahar (1974) argues that Fanons theory of racial identity was a Marxist-inspired
theory that drew heavily from Marxs theory of alienation.
3. On Fanon and Du Bois on double consciousness, see Black (2007).
4. Orig. from 1897, as the Strivings of the Negro People and then republished
in Du Bois (1994 [1903]). The concept double consciousness had been used in
the new field of psychology to refer to cases of split personality. It also had been
used by William James, who was Du Boiss mentor (Dickson 1992:300).
5. Before Fanon, W.E. B.Du Bois did much of the groundwork for theorizing race
as a social construction:see Morris (2015) on this especially.
6. Du Bois registers a similar point about mutual constitution and the colonial
construction of race in his Darkwater (1920). He declares that whiteness is
a very modern thinga nineteenth and twentieth century matter, indeed.
The ancient world would have laughed at such a distinction; a new religion of
whiteness that was a recent discovery of imperialism (30).
7. As Nandy (1983: 30) observes, it is thus due to Fanons work that we know
something about the interpersonal patterns which constituted the colonial
situation. But Memmis Colonizer and Colonized (1965 [1957]) must also be
[204]Notes
205
Notes [205]
25. Key to it is the idea that some kind of entity, an individual or a whole, develops
over time. This does not necessarily imply teleology, but central to this idea is
that notion of development and the assumption that a certain amount of time
elapses in the very process of development (Chakrabarty 2000:23).
26. Critics dismiss Chakrabartys argument here by saying that Chakrabarty is him-
self Eurocentric for implying that Reason or modernity originates in and is
only for Europeans (e.g., Chibber 2013). But Europe for Chakrabarty is not just
a geographical entity, it is also a sign or idea; the hyperreal Europe or figure of
imagination (Chakrabarty 2000:27). To say that Europe imposed Reason onto
the world is merely to claim how colonizers classified themselves in a certain
way (European) and connected this sign with modernity and Reason in
opposition to those they classified as non-European and hence premodern or
irrational.
27. Prakashs (1994:1485)characterization of one of the implications of subaltern
studies is fitting:the inescapable conclusion from such analyses is that his-
tory, authorized by European imperialism and the Indian nation-state, func-
tions as a discipline, empowering certain forms of knowledge while disempow-
ering others. The process of epistemic violence here is arguably what Sousa
Santos (2014) would later refer to as simply epistemicide.
28. Spivak began in academic philosophy; as many scholars have noted, her writings
are difficult, nondisciplinary, and often obtuse. Her contributions are wide and
multidimensional. Here Ihighlight just some of her main interventions.
29. This intervention partly goes back to one of her earlier notable pieces, French
Feminism in an International Frame (1981), wherein Spivak criticizes the study
of literature by feminists for overlooking colonialism and likewise First World
Feminism for occluding Third World women in their analyses. In later work
(Spivak 1986)she offers close readings of novels like Emily Brontes Jane Eyre
and Jean Rhys Wide Sargasso Sea (the prequel to Jane Eyre written by Jean Rhys)
to demonstrate how the agency of feminist protagonists often depends upon a
silent imperial backdrop.
30. See Chakrabarty (2002:17)for his analysis of Spivaks contributions to subal-
tern studies.
31. In her Rami of Sirmur, for instance, Spivak (1985: 147) reads colonial records
and finds evidence of a woman, Rani, but she then shows how this woman only
appears as she is in the space of imperial production. There is no real Rani to
be found; she is only the product of an interested colonial regime.
32. See Parry (1995: 43) who argues that Spivaks analysisand Bhabhasadmit
of no point outside of discourse from which opposition can be engendered. Lata
Manis (1998) work on sati does show the ability to recover, however partially, a
womans consciousness from the archive.
33. Another notable difference is that thinkers writing about the South Asian colo-
nial context were prominent in the second wave, whereas many thinkers of the
first wave were connected to the Francophone world and/or the Transatlantic.
On the second waves South Asian focus, see Krishnan (2009).
34. Williams and Chrisman (1994). For a critical review of this approach, see Parry
(1995).
35. See especially Prakash (2000), pp.28788.
36. In an interview published in 1993, Spivak said that her two most misunderstood
ideas were Can the Subaltern Speak and strategic essentialism (Spivak,
Danius, and Jonsson1993).
[206]Notes
207
37. In raising this issue of a strategic use of positive essentialism, one of her ref-
erences is Marxs notion of concrete labor and the money-form. See Spivak
(1988c), p.205.
38. Affirmative deconstruction in Derrida refers to deconstructive readings that
open up the possibility for new alternative understandings of that which is de-
constructed. Derrida, for instance, suggests using affirmative deconstruction
to a given concept of democracy so as to open up the possibility of a different
way of understanding democracy (see Roffe and Reynolds 2004: 33). Spivak
(1988b: 202) stated that part of her work has involved specifying aspects of
Derridas work that retain a long-term usefulness for people outside the First
World.
39. On Bhabhas notion of resistance, see Moore-Gilbert (1997:13034).
40. In an interview, he says, all forms of culture are continually in a process of
hybridity; because the act of cultural translation (both as representation and
as reproduction) denies the essentialism of a prior given original or originary
culture (Bhabha and Rutherford 1990:211). It is exactly Bhabhas attempt to
formulate resistance without a subject that leads his model of resistance to sug-
gest that the colonizeds agency is only unconscious. This, according to critics
like Moore-Gilbert (1997:133)is problematic. But it does prevent a traditional
recourse to humanism.
41. See also, for a related formulation, Gyan Prakashs (1994, 1999, 2000)attempt to
work with the figure of the subaltern as marking the absolute limit of thought.
CHAPTER2
1. Cabral (1974:59).
2. For an excellent discussion of the various types of violences of knowledge see
Guhin and Wyrtzen (2013).
3. See Amster (2013:62).
4. For an excellent critical history of objectivity in science, see Daston and
Galison (2007).
5. On these points, see Abend (2008:180)and Jay (1996:169).
6. The very concept of society is meant to be universal. As Eric Wolf (1988:759)re-
veals, when it first emerged as a concept it was meant to be applicable to all
times and everywhere, as part of universal Enlightenment.
7. Kempel and Mawani (2009:238)claim that a postcolonial sociology must prob-
lematize assumptions concerning its [social sciences] abstract generalizability
and unsettle its universalizing claims. Mawani (2014) in another context im-
plies that a sociological analysis of the rise and fall of empires cannot qualify as
a postcolonial sociology on similar grounds:evidently, postcolonial thought is
opposed to comparative realist analysis identifying recurrent patterns.
8. From the outset, Fanon stresses that psychoanalysis may not in fact provide a
full explanation and insists that a theory of phylogeny and ontogeny must be
complemented by one of sociogeny:the black mans alienation is not an indi-
vidual question, and its causes are socially determined (Macy 2000:187).
9. If not disingenuous, they are at least contradictory. Hence, one cannot cri-
tique sociological identifications of recurrent patterns through comparative
analysis on the grounds of postcolonial thought, for the latter itself depends
upon identifying recurrent patterns through an implicit comparative analy-
sis (patterns of, say, colonial domination being dependent upon knowledge
formations).
Notes [207]
10. Seth (2009) draws upon postcolonial theory to criticize sociology on the grounds
that it does not recognize how knowledge constitutes the social; that it fails to
acknowledge that knowledge can create, not merely describe (337). But this is
a critique of traditional positivist sociology and does not refer to the multiple
ways in which sociology has indeed problematized and theorized knowledge.
Critical realism, for instance, is premised upon the idea that knowledge can
both describe and constitute the real (see Steinmetz1998).
11. Post-foundationalism does not mean abandoning abstract and generalized
thinking, systematic empirical research, or arguments about social truths. What
post-foundationalism suggests, rather, is that we theorize or do research from a
socially situated point of view, that social interests and values shape our ideas,
that our social understandings are also part of the shaping of social life. Thus
instead of hard and fast truths, post-foundationalism means credible or per-
suasive arguments; instead of speaking of research testing theory, they would
be apt to speak of how social analysis involves a multi-level argumentation that
moves between analytical reasoning, empirical data, and normative clarification,
while remaining reflective about its own practical social implications (Seidman
and Alexander 2001:2). Post-positivist projects include standpoint theory, which
Idiscuss in Chapter Four, realism and its variants like critical realism (Steinmetz
1998, 2004); and recent articulations of interpretative social science that align
with postcolonial theorys emphasis upon subjectivity and culture (Reed2008).
12. Though, for some, it does. McLennan (2003) intimates that because the
postmodernpostcolonial critique depends upon a baseline sociology, there is
very little sociology can learn from postcolonial theory.
13. This literature on the sociology of scientific knowledge is massive, but seminal
studies include Pickering (1984) and Shapin and Shaffer (1985). An early review
is Shapin (1998).
14. On Foucault and Smith, see Satka and Skehill (2012).
15. Postcolonial thought here is alive to the reciprocal relationship between knowl-
edge and power, but it brings Foucault and Nietzsche to where neither had gone:
the imperial stage.
16. For feminist scholars working in the Hegelian tradition, a standpoint is an ac-
complishment of historical struggle. In a later chapter we will see more on this.
When discussing sociologys standpoint here, Imean to refer first and foremost
to social theorys perspective or viewpoint that is shaped by its historical
and institutional position.
17. See also Farris (2010:26869).
18. Quoted in Chandra (1981:32)
19. Anderson (2010) argues that Marx did not completely occlude ethnicity or race
in his writings; nor did he condemn countries like India to backward stagna-
tion. Kurasawa (2004:2224) also defends classical thinkers and their portrayal
of non-Western societies, rightly pointing out that social theorists represen-
tations of non-Western peoples oscillated between condescension and admira-
tion. This, however, does not make them less Orientalist:it is not condescension
that characterizes Orientalism but the essentialism that characterizes even the
most approving celebration of, say, the noble savage.
20. For instance, Weber explained imperial expansion as resulting from national
prestige (Weber 1978:II,914).
21. We can find, in Durkheims corpus, other writings that addressed imperial-
ism, in the sense that he addressed German militarism, which he saw as an
[208]Notes
209
Notes [209]
social science and hence, that the problem poses a serious challenge to projects
of comparison. But he also claims it is not as much of a problem as it might
appear, because it is merely a problem of conceptual abstraction and there is no
intrinsic connection between the violence of abstraction and real violencein
imperialistic contexts or otherwise. In other words, because incommensurably
is not proven to be practically complicit with imperial violence, it is not prob-
lematic. But this defense will not appease skeptics. Even if epistemic violence
does not necessarily, in itself, lead to real violence, it is still problematic. It
yields, as Steinmetz (2004:389)says, bad social science. For a recent analysis
of the varied relations between epistemic and real violence, see Guhin and
Wyrtzen (2013).
31. Wallerstein (1997: 94) locates this Newtonian-Cartesian view of science as
the key assumption of Eurocentric universalism. It implies the persona of
the scholar was irrelevant, since scholars were operating as value-neutral ana-
lysts. And the locus of the empirical evidence could be essentially ignored, pro-
vided the data were handled correctly, since the processes were thought to be
constant.
32. Recall that, in Marxs view, Adam Smith carried out a form of fetishism because
he transposed the categories and theories specific to one society, capitalist
societysuch as those relating to rational actorhood and homo economicus or
supply and demandto all societies in the world, extending them back to pre-
capitalist societies. Yet, it is also telling that Marxs term fetishism derived
from Europeans colonial encounters with Africans.
33. As Reed (2013:165)usefully stresses, the power of Northern Theory in sociol-
ogy is not really located in the classical theorists, in canon construction, or in
reinterpretation of intellectual histories; it is, rather, encoded in the theories of
the middle range, the analytical schemas, and the well-honed, widely accepted
explanations that are used to construct sociological understandings of certain
well-established social phenomena.
34. It is ironic that sociologists of the state have leveled criticisms of Bourdieus
theory of the state nobility. Bourdieus theory of the state, in this critique, is
derived from the French experience and, therefore, not applicable to the United
States or other European countries. But we hear less from these critics about
how social science transposes state theory to the rest of theworld
35. See Jessops account of the theoretical interest in the state in Jessop
(1990:23;24).
36. Historians were more likely to engage in studies of the state that took local
agency into account. See, for instance, Joseph and Nugent (1994). As for work
on slavery, one exception is Orlando Pattersons (1991) work on slavery, but too
often this work is not considered part of historical sociologys canon. Instead,
the key scholars behind historical sociology are taken to be Skocpol, Mann,
andTilly.
CHAPTER3
1. Bhabha and Rutherford (1990:218).
2. Steinmetzs illuminating analysis of German colonialism, for instance, takes
Bhabhas psychological theory of colonialism to see how much of it explains
variations in German colonial policy (Steinmetz 2007,2008).
3. Said (1993: 278) likewise impugns the Frankfurt School, Habermas, and
Foucault alike: all similarly blinded to the matter of imperialism. And lest that
[210]Notes
211
Notes [211]
14. For an early account, see Garrett (1916:5157); see also Dubois (2004b:8485).
15. Had it not been for the revolt that soon erupted in Saint-Domingue, the French
Revolution would probably have run its course, like the American Revolution,
without destroying the massive violation of human rights at the heart of the
nations existence (Dubois 2004a:89).
16. Recent work on colonialism and imperialism also has employed Bourdieus field
concept (e.g., Go 2008a; Steinmetz 2007, 2008). But whereas some of this work
uses field theory to incorporate the agency of colonized peoples and relations
between metropole and colony, others only use it to focus on colonizers them-
selves (e.g., the field of relations among colonial officials), thereby neglecting
how colonized peoples also should be incorporated into the analysis, namely, as
more than objects, indeed, as actors.
17. Latour (1993). For this point about subject-object divide and ANTs theory of
object agency, see also van Oenen (2011).
18. This also makes ANT different from social network theory, where ideas or mate-
rial elements do not play a part in the network.
19. Prakash (1999:12)accuses Latour of failing to take into account empires con-
stitutive role in the formation of the West, but this does not mean that the
conceptual apparatus of actor-network theory could not be useful for postcolo-
nial studies. Prakash here attacks the empirical account Latour offers, but this is
distinct from its theoretical potentiality.
20. For a different postcolonial approach to the industrial revolution, see Bhambra
(2007a), who refers to it to elaborate a connected histories approach. Mine dif-
fers by stressing relationalism and the added value ofANT.
21. This is curious given that Goldstone (2002: 376) states that the idea that
broad European civilizational traits were responsible for growth must
be discarded. But his point here is to argue that it was not culture that pro-
duced engine science, rather certain contingent political developments within
England (377). This argument remains internalist.
22. Throughout the early to late 1700s, the East India Company purchased Indian
cloth at consistent rates (Parthasarathi 2001:80).
23. Some have argued that import-substitution in England with tariffs against
Indian calicoes explains mechanization (OBrien, Griffiths, and Hunt 1991), but
this overlooks the wider network, which included the European and not just
English markets.
24. Parsthasaranthi (2001) and Frank (1998) are unique for not falling prey to the
same limited interpretation as Wallerstein (1980) about India. Part of my claim
is that their insights have been facilitated by an implicit relational approach,
which does not start from the substantialist categories like a world-economy
and instead starts from an analysis of economic networks.
25. Elsewhere I make the case for Bourdieus postcolonial thought. See Go
(2013a).
26. This is where the dependency approach to development articulated by Frank is
the exception that proves the rule. Unlike Wallersteins substantialist world-
systems theory, Franks conception of global economic relations as a chain of
metropole-satellite relations is a brilliant illustration of relational thought,
and it mobilizes relational thought to explore the reciprocal relations and in-
terdependence of metropole-colony. The only limitation is its focus upon eco-
nomic relations alone, so we are given no categories for analyzing noneconomic
interdependencies.
[212]Notes
213
CHAPTER4
1. Bhambra goes on to claim that connected histories are histories that do not
derive from a singular standpoint, be that a universal standpointwhich post-
colonial theorists have demonstrated as being a particular standpoint linked
to colonialismor a standpoint of the generalized subaltern. (2007b:3031).
But it is unclear how this can be reconciled with the post-positivist recognition
of situated knowledge and hence the recognition that all knowledge represents
one standpoint or another. If one does not acknowledge that, then connected
histories become another metrocentric approach.
2. On the other hand, as noted in the previous chapter, contrapuntal analysis
emerges from Fernando Ortiz in Cuba. I discuss this relative to standpoint
theory in the concluding chapter.
3. For recent overviews or examples of what Iam covering under the term indig-
enous sociology, besides those discussed below, include Chilisa (2012), Connell
(2006, 2007), Keim (2008, 2011), Patel (2006, 2010a). The Comaroffs offer a dif-
ferent notion of Southern Theory, which they call Theory from the South, but
this is not so much theory that comes from the South as it is theorized about the
South (Comaroff and Comaroff2012).
4. For an excellent debate on Connells Southern Theory, see the book forum in
Political Power and Social Theory, Volume 25 (2013), with commentary by Patricia
Hill Collins, Raka Ray, Isaac Reed, and Mustafa Emirbayer.
5. See also Joshi (1986). For a discussion of an Indian sociologist in the interwar
years, Benoy Kumar Sarkar, whose thought prefigures later postcolonial theory,
see Goswami (2013).
6. For these sorts of criticisms against Akiwowos sociology, see Albrow and King
(1990) and Patel (2010b). Reed (2013) makes the important point that Southern
Theory has yet to generate transportable middle-range concepts and theories.
7. Arjomand (2008: 549) likewise responds to the challenge from Southern
theory:Our concern should not be with the ethnic identity and geographical
location of social scientists and public intellectuals but with comparisons of the
concepts used to understand the phenomena and developmental patterns of the
metropolitan and peripheral regions of the world.
8. On worldly warrant as opposed to the aperspectival warrant, see Kukla and
Ruetsche (2002).
9. The same criticism is found in Chibbers (2013) reading of postcolonial theory as
represented by subaltern studies:The problem, he says, is that subaltern studies
rests upon the very essentialization of difference that it supposedly criticizes.
10. One might retort that the analogy between Sarraut or Fanon on the one hand
and social science on the other is unfounded because Sarraut and Fanon were
operating in the realm of normative political discourse while social scientists
are positioned differently: they are objective. But this retort itself nonethe-
less relies upon a notion of standpoint: it asserts that because of their social
location, Sarraut and Fanon saw things in determinant ways (i.e., because of
their position as political actors) while social scientists, because of their differ-
ent social location as scientists, see things in other determinantways.
11. For these and other critiques of feminist epistemology for its failure to adjudi-
cate truth, see Gross and Levitt (1994), Holmwood (1995), Haack (1993), and
Pinnick, Koertge, and Almeder (2003). Longino (1993:107)points out some of
the contradictory tendencies within feminist epistemology that push it toward
relativism and subjectivism.
Notes [213]
[214]Notes
215
21. Subalternity, after all, is a relational and relative concept itself (see Coronil1997).
22. For a recent exploration of this longstanding concept of intersectionality, see
the special issue of the journal Signs Intersectionality: Theorizing Power,
Empowering Theory (Summer 2013; Volume 38, No.4).
23. For systematic exposition of perspectivism, see the essays in Kellert et al.
(2006). Giere (2006) offers one of the clearest and generative statements. Gieres
articulation can be traced in part to Nietzsches insistence that knowledge is
always a view from somewhere as opposed to the view from nowhere. It could
also be related to Foucaults phrase perspectival knowledge, which Foucault
(1991) gets from Nietzsche and which is one of the premises of Foucaults genea-
logical method. See Foucault (1991). Longinos (2002) pluralist epistemology
offers a similar approach.
24. Hardings articulation of standpoint theory conjures the same idea:the stick in
the pond appears to be bent from one position but not from another. Similarly,
distinctive gender, class, race or cultural positions in social orders provide dif-
ferent opportunities and limitations for seeing how the social order works.
Societies provide a kind of natural experiment enabling accounts of how
knowledge claims are always socially situated (Harding 1997:384).
25. Even so-called scientific advances are not necessarily the same thing as get-
ting a more objective truth. Giere (2006) summons Galileo:Before the sev-
enteenth century, the Milky Way, as part of a commonsense perspective on the
world, was perceived using human eyes simply as a broad band of light extend-
ing across the night sky. From the perspective of Galileos roughly thirty power
telescopes, it was perceived as being made up of a very large number of individ-
ual stars. But this was a change in perspective, not a move from a mere perspec-
tive to objective truth (2006:58).
26. Is it self-defeating to try to critique the parochialism and Eurocentrism of
conventional social theory and ground an alternative theory with two Euro-
American theories:feminist standpoint theory and perspectival realism? No,
because these two theories are epistemological theories about Euro-A merican
social science, whereas the postcolonial critique of Eurocentric theories is of
Euro-A merican theories being unproblematically and unreflexively trans-
posed to other historical and sociospatial contexts. In short, this is not
metrocentrism.
27. Harding (1993:6162, 1997:384, 1998:16263) has been the most ardent de-
fender of standpoint theory against such charges of relativism.
28. Furthermore, Marxs own theory about the dynamics of capitalism relies upon
and indeed assumes that Smiths theory that the market price of a product is
determined by the ratio of supply and effective demand is correct, at least when
the ratio is in disequilibrium (Harvey 2010: 24, 166, 183). The price of labor
power on the market (i.e., its exchange value), Marx says, is dependent not only
upon the labor time it takes to reproduce labor power but also upon effective
supply. According to The General Law of Capitalist Accumulation, when new
industries emerge, the demand for labor rises, and so wages rise, toohowever
temporarily (Marx 1977:67180). Marx did differ from Smith wildly, of course,
in his views about other aspects of Smiths approach to supply and demand.
Although Smith believed that supply and demand tends toward equilibrium
and that the equilibrium can be stabilized indefinitely, Marx saw a tendency
toward crisis. And Marx pointed out that once there is an equilibrium between
supply and demand, the ratio of supply and demand cannot explain value (Marx
Notes [215]
1977:678; Harvey 2010:166). But none of this contradicts Smiths initial theory
that market prices are shaped by the ratio of supply to demand.
29. Hage (2010) shows how Fanons analysis also was grounded in affect.
30. For an excellent analysis of how dominant social science thought of race in
highly abstract terms, which Du Bois criticized and to which he offered an alter-
native, see Morris (2014, especially pp.2225).
31. Thus, starting from a site could also mean starting from the investigators own
perceptions of that site. The analysis might not begin by only tracing the interi-
ors of subalterns but also by observing the site, examining all of the actors, their
actions and interactions, and larger patterns and practices.
32. If this is true for Bourdieu, we might also say the same for thinkers like Foucault
or Derrida who also spent time in the colonies. Ahluwalia (2010) thus argues
that post-structuralism itself originates in the colonialsite.
33. This also means that just because an analyst is of a particular identity (gender,
racial, ethnic), they do not necessarily have privileged social knowledge based
upon their experiences. The analyst might have individual experiences that can
serve as the opening for further exploration to see if, in fact, those individual
experiences are also general (i.e., are not only idiosyncratic). But, in themselves,
those experiences form individual knowledge, not social knowledge. In other
words, analysts must always move from the individual to the social in order to
craft social knowledge, and so any single analysts experiences serve only as a
beginning for further exploration.
34. As Muller (2015:411)notes in his review of Morris (2015):Morris is undoubt-
edly correct, for instance, that Du Bois before many other scholars adopted a
theory of race that stressed its historical and political rather than its biological
foundation. But so did the framers of the Haitian revolutionary constitution
of 1805. [] More recently, before many of us were writing about mass incar-
ceration, groups like Critical Resistance were organizing not just protests but
conferences on topics we are still debating today.
35. As noted, the point of a subaltern standpoint approach is to suspect theory as
much as possible; or at the very least, by the same token, not to presume that a
given theory should be applicable. Yet none of this gets around the problem of
representing experience identified by Joan Scott (1991) that reiterates Spivaks
question about representing the subaltern and which thereby opts instead to
analyze the discursive construction of identities (not how identity is experi-
enced). But Spivaks solution of strategic essentialism offers an alternative to
Scotts dilemma, which Scott does not entertain.
36. This is partly the Weberian interpretive project reinscribed, but stronger for-
mulations of interpretation, meaning, and explanation can be found in Reed
(2011).
37. Sahlins (1981). This approach can be related to other important work, such as
Iletos (1979) research into the Philippine peasantry, which, in turn, influenced
and was concomitant with subaltern studies whose attempts to reconstruct
peasant consciousness was also, as noted, a standpoint project ofsorts.
38. Obeyeskeres (1992) critique of Sahlins raised the issue most forcefully. Whereas
Sahlins explained the Hawaiians actions by reference to a cultural system,
Obeyeskere accused Sahlins of essentializing natives and instead tried to show
that the Hawaiians were perfectly rational: They killed Cook as part of a local
power play. As Sahlins (1995) retorted, though, Obeyeskeres alternative ac-
count depended upon a dangerous theoretical imperialism: in saying that the
[216]Notes
217
natives killed Cook to realize their political interests, Obeyeskere imposed upon
them the image of homo economicus, thereby universalizing the theory of inter-
est maximization. Sahlins also notes that Obeyeskeres account is the one that is
Orientalist: it depends upon an opposition between rationality and culture.
39. This was different from Balandiers (1966 [1951]) theory because it emphasized
violence and racism.
40. We might posit that a subaltern standpoint approach facilitates this theory-
construction by defamiliarizing both the observers common sense and the
theories derived from the metropolitanimperial standpoint with which the ob-
server might be most comfortable. In this case a subaltern standpoint approach
works by abduction rather than induction: generating theory by surprise
(see Timmermans and Tavory 2012). This is where it differs from the famous
grounded theory of Glaser and Strauss (1967).
41. See, for example, Winant (2004:2538), England and Warner (2013:96364),
Kane (2007), and Gilroy (2010a).
42. I use dispossession only as an example. Things have changed since Connell
(2007) asserted that dispossession is understudied. By now, it has become
an object of analysis indeed. And recently theorists have tried to read Marxs
theory as allowing for primitive accumulation to occur even today, and at the
center of the system (e.g., Perelman 2000). This is a very generous reading, and
in any case is it not precipitated and required not by Marxs theory but by a
subaltern standpoint approach that has shown to us that dispossession is an
ongoing important process? For an excellent articulation of something like a
standpoint approach and Marxist world-systems theory that would be informa-
tive here, see Gellert and Shefner (2009).
43. It is true that an exploration of dispossession might, indeed, eventually bring
us back to questions of other preexisting theories or concerns, like structure
and agency or the state (as in state policies of dispossession). Or it might not.
It might rather lead to other existing theories, such as Marxs primitive accu-
mulation. In either case, even if the problem of metrocentrism is at least tem-
pered, the original concept is grounded in local experience. Furthermore, the
new insights would likely reconfigure those existing theories. If, for instance,
we are led back to the state, we approach it with a fresh viewpointf rom below.
We might then problematize the states role in dispossession, how states end
up enacting it or resisting it, or what causal configurations compel states to
not pursue it. All of these outcomes are possible. The point is that without first
attending to the voices and experiences of subaltern subjects, we might never
come to it.
44. To take one example, Decoteaus (2013a, 2013b) research on the lived experi-
ences of AIDS patients in South Africa finds that the healing practices of those
patients constitute a form of hybriditya concept Decoteau draws from
Bhabha, who originally developed the concept to capture the cultural practices
of Indian colonial subjects. Although Decoteau ends up using that concept, she
does not start with it; she gets there through a careful examination of the prac-
tices and subjectivities of South African patients.
45. If, for instance, our study of colonized subjects unearths concerns among them
about dispossession, we can move upward to Marxs theories of accumulation
of dispossession or perhaps even back to the state. But in this case we are led
to it from below, not above, and this might yield alternative insights. We might
then problematize the states role in dispossession, how states end up enacting
Notes [217]
it or resisting it, or what causal configurations compel states to not pursue it. All
of these outcomes are possible. The point is that without first attending to the
voices and experiences of subaltern subjects, we might never come to it.
CHAPTER5
1. We should not be misled by the rising wealth of a postcolonial country like
India, or by the wealth of China. On how China and Asia in the eighteenth cen-
tury were actually on par with Europe before the advent of modern colonialism,
making the nineteenth century the period of the great divergence, see Buzan
and Lawson (2014). On the persistence of this global inequality from the colo-
nial era, there is a large literature, but see Mahoney (2010) and Acemoglu etal.
(2001). Settler colonies like the United States or Canada one hundred years ago
were already comparably better off, even if they started as colonies much earlier.
2. Bhambras (2014) proposal for connected sociologies might be seen as a useful
corollary here. But it is different. The connected sociologies approach does not
articulate a theory in itself; it is largely a critique of separated sociologies. It is
not, for instance, grounded in relationalism, standpoint theory, or perspectival
realism, and more or less abjures questions of epistemology, methodology, and
theory. It usefully calls for sociologies around the world to connect, and in a
way that makes a difference to theory rather than serving as a multiplicity,
but how and from what standpoint are questions that are left open. It is very
similar to Santoss (2014) pluriverse, which is also a useful corollary, and while
Santoss pluriverse is meant to address epistemic issues, it does not clarify the
epistemic warrant for the diverse perspectives it calls for and, therefore, does
not circumvent charges of reverse essentialism.
3. This real is not the same as the order of the real which Lacan (1977) theo-
rizes and upon which Bhabha draws (and which includes the Symbolic). This is
perhaps why it is difficult to pin down the status of the real or the realism in
Bhabha.
4. For some, Edward Said was too realist, insisting that Orientalist representations
are mis-characterizations that could be remedied with accurate representations.
There really is an Orient that can be known properly?
5. On explanation in post-positivist social science, see Reed (2008; 2011) and
Steinmetz (1998); on description see Abbott (1995), Go (2014), and Savage
(2009).
6. See Gorski (2013) and for an early adoption, Steinmetz (1998).
7. The question of standpoint is one left unaddressed in critical realism. Yes, there
might be different theories necessary for explaining an event, but what is the
standpoint or perspective of any one of those theories that made them possible
and intelligible in the firstplace?
8. Longino (2006), resting her claims upon a perspectival realism, argues precisely
for a theoretical pluralism in science more generally. For more on theoretical
pluralism versus monism in science, see Kellert etal. (2006).
9. One way to think of Chibbers (2013) Marxist-influenced critique of postcolo-
nial theory, and the similar and much earlier Marxist critique by Ahmad (1994),
is in terms of scientific monism versus pluralism, with this the Marxist cri-
tique of postcolonialism resting upon an implicit and arguably fraught theoreti-
cal monism. For this distinction in the philosophy of science, see Kellert etal.
(2008).
[218]Notes
219
Notes [219]
221
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INDE X
Cabral, Amilcar, 7, 8, 11, 12, 20, 28, 29, Commonwealth studies, 23, 60,150
31, 32, 35, 36, 3839, 56, 64, 96, Communist Party, 3537, 205n16
140, 205n14 Comte, Auguste, 2, 67, 69, 189,203n2
Calhoun, Craig,2,70 Conference of the Organization of the
Callon, Michel,131 Solidarity of the Peoples of Africa,
Cameron, David, 175176 Asia, and Latin America. See
capitalism, 13, 14, 19, 37, 48, 70, 8386, Tricontinental Conference
96, 107108, 110, 121, 133, 164165, connected histories, 28, 114116, 126,
174, 181, 186, 194, 197, 199, 200, 141, 146, 211n8, 212n20,213n1
211n5, 214n20, 215n28, 219n15 Connell, R.W., 78, 82, 87, 9798,
Carmichael, Stokely,7 148149, 152, 160, 171, 179180,
Cartesian thought, 29, 31, 33, 52, 69, 181, 182, 217n42
95, 98, 145146, 152, 182, 192, 196, Conrad, Joseph,59
210n31 constructivism, 162163, 189190,
causation. See explanation,causal 192193
Csaire, Aim, 712, 20, 2427, 3031, contrapuntality, 105, 110115, 117118,
3537, 47, 52, 56, 65, 86, 96, 111, 122123, 131, 141, 143, 188,
117, 149, 150, 174, 183184, 194, 195196,213n2
196, 205n16 Cooley, Charles,4
Chakrabarty, Dipesh, 7, 11, 4552, 60, Cornell University,3,4
62, 63, 65, 69, 75, 8081, 92, 94, critical race theory,11,58
96, 103, 143, 146, 174, 186, 194, critical realism, 192, 208n10, 218n7.
205n24, 206n25, 206n26, 206n30, Seealso realism
219n15 Cuba, 3, 111, 196,213n2
Chi Minh,Ho,6 culture, 4, 812, 16, 1920, 24, 33,
Chicago School of Sociology, 3, 13, 78, 4044, 4749, 54, 57, 6166, 73,
121,169 75, 78, 83, 86, 92, 105, 109, 111115,
citizenship,198 117119, 134, 177, 178, 186, 187,
civil society, 51, 62, 77,101 197201, 203n4, 207n40, 208n11,
civilizational analysis, 80, 107109, 212n21, 216n38, 219n11
114116,185
civilizing mission, 54,170 Darwin, Charles. See Social Darwinism
Coleman, James,82 Descartes, Ren. See Cartesian thought
colonial discourse, 3942, 44, 4547, decoloniality of knowledge, 11, 145, 147,
52, 55, 6162, 65, 71, 7374, 123, 204n14
140, 190,198 decolonization, 6, 7, 9, 5659, 60, 100,
colonialism 185,304n7
British, 3,81,83 deconstruction, 56, 58, 61, 62, 69, 103,
and capitalism, 37, 48, 8386, 108, 146, 189, 207n38. See also Derrida,
117,181 Jacques
French, 3, 7, 24, 6667, 8791, 114, dependency theory, 1314, 116, 117, 188,
124131, 153154, 166, 170,171 132, 149, 212n26. See also Frank,
and modernity, 1215, 19, 38, 48, 64, AndreGunder
73, 84, 86, 88, 104, 113, 128,146 Depestre, Ren,37
Portuguese, 6,38,95 Derrida, Jacques, 10, 44, 49, 54, 61, 69,
sociological study of,104 74, 189, 207n38, 216n32
United States, 3, 176177 diffusion, 88, 92, 93, 124, 130131,
theories of, 22, 2427, 3440, 178179 133,140
color line, 27, 28, 135, 168,171 double-consciousness, 13, 22, 180, 194,
Columbia University,3,38 203n3,203n4
[244]Index
245
Du Bois, W.E. B., 78, 1113, 20, 22, 161, 166, 167169, 170172, 178179,
2728, 32, 35, 56, 67, 72, 76, 82, 182183, 188, 194, 204n2, 204n3,
84, 86, 97, 101, 140, 168171, 204n5, 204n7, 205n9, 205n11,
179180, 183, 194, 204n11, n3, 205nb12, 213n10, 216n29
n4, n5, n6, 216n30. See also fascism, 5, 27, 30, 205n13
double-consciousness;veil feminist thought, 11, 19, 58, 76, 147,
Dubois, Laurent, 125, 129,131 153160, 162, 164, 168, 197,
Durkheim, Emile, 4, 66, 80, 84, 87, 89, 206n29, 208n16, 213n11, 214n12,
91, 144, 180, 208n21 214n16, 204n19, 215n26
Ferry, Jules,67
Eisenstadt, S.N., 87, 108109 field theory, 125131
Emirbayer, Mustafa,213n4 financialization, 107108
empire First World War, 3, 5, 6,28,32
and knowledge, 1923, 2630, 38, Fitzhugh, George,2
4041, 45, 64, 95, 101103,145 Foucault, Michel, 33, 49, 54, 58, 76,
and modernity (see colonialism, and 89, 91, 106, 107, 1, 215n2311, 118,
modernity) 122, 124, 128, 144, 149, 208n14,
in postcolonial thought, 89, 208n15, 210n3, 211n12, 214n13,
111 2, 15, 1923, 2630, 38, 216n32
5152,65 68 Frank, Andre Gunder, 116, 117,139
and social theory, 15, 10, 16, 6668, French empire, 2122, 67, 90, 111,
7281, 83, 8792, 103106, 128129, 167, 172, 178,182
110112,142 French Revolution, 123131
and sociology (see social theory and Freud, Sigmund, 33, 43, 74, 95,167
empire) Front de Libration Nationale (FLN),7
Enlightenment, the, 21, 2935, 38,
4953, 56, 6162, 65, 687 1, Gandhi, Leela, 9, 30, 60, 65, 95,
7375, 7980, 105, 130, 144, 113,143
186187, 200, 205,207n6 Gandhi, Mahatma,20
entangled history. See connected Garca Canclini, Nestor,149
histories Gellner, Ernest, 1516, 178,185
essentialism, 57, 58, 6061, 109, gender, 13, 14, 44, 46, 47, 53, 70, 76,
113, 118, 122123, 140, 151152, 85, 86, 88, 111, 117, 118, 145,
156157, 160, 185, 200201, 157, 159161, 164, 171, 186, 197,
206n36, 207n37, 208n19, 124n12, 206n32, 214n20, 215n24, 216n33,
216n35, 218n2. See also strategic 219n15
essentialism Geux, Germain, 33, 205n11
ethnocentrism,200 Giddens, Anthony, 82, 87, 89, 98, 100,
explanation 119, 167, 209n29. See also
causal, 69, 7374, 8384, 104, 116, structure andagency
119, 137, 178, 179, 192, 197, 214n17 Giddings, Franklin,3
social, 2, 34, 69, 71, 73, 76, 86, 121, Giere, Ronald, 162164, 215n25
147, 192,197 Goswami, Manu, 15,69,71
eurocentrism, 149. See also metrocentrism Gramsci, Antonio, 46, 205n21
evolutionary thought, 4, 82, 168,179 Grosfoguel, Ramn,145
Guha, Ranajit, 7, 4546,48
Fanon, Frantz, 78, 1012, 2022, 2425, Guinea-Bissau, 3, 7,29,38
3035, 36, 41, 43, 47, 48, 56, 60, 70,
7273, 76, 86, 94, 95, 98, 101, 107, Habermas, Jurgen,210n3
111, 114, 117, 123, 140, 153155, 160, habitus, 72,87,99
Index [245]
[246]Index
247
mimicry, 4445, 61, 74, 93,176 postmodernism, 33, 49, 5255, 58, 65,
Minnesota, Universityof,3 6875, 102, 103, 189190, 193, 200,
modernity, 1213, 15, 19, 38, 48, 208n12
5051, 63, 64, 65, 73, 838 4, 86, post-positivism, 75, 76, 146, 153,
88, 8992, 100, 104, 105, 109, 113, 156157, 162, 190, 192, 208n11,
114, 124, 128, 130134, 139140, 213n1, 214n12, 218n4. See also
146, 152, 180, 186, 206n26, positivism
209n26 poststructuralism, 11, 18, 49, 50, 52, 54,
Morris, Aldon, 22, 204n11,n5 55, 58,62,71
Morris, Rosalind,89 Prakash, Gyan, 50, 60, 175, 205n18,
206n27, 207n41, 212n19
Nandy, Ashis, 149, 204n7, 205n18 primitive accumulation, 8486, 108,
Nasser, Gamal Abdel,6 114, 178, 217n42
National Association for the Protestant ethic,73
Advancement of Colored provincialization, 62, 146, 173175
People,7,8 psychiatry, 3234, 76, 205n10. See also
nativism, 113, 200,201 psychoanalysis
Nehru, Jawarharlal,6 psychoanalysis, 11, 34, 43, 48, 74, 95,
Nkrumah, Kwame,6,20 167168, 172,207n8
Puerto Rico, 3,4,27
Orientalism, 10, 16, 394 4, 47, 49,
54, 5657, 59, 65, 70, 72, 7983, Qayum, Seemin, 174175
9192, 102, 103105, 113, 122123, queer studies, 58,197
136, 144, 185189, 201, 205n19,
208n19 race
Ortiz, Fernando, 11, 196,213n2 race struggle,4
racism, 5, 12, 13, 22, 25, 30, 31, 34, 37,
Palestine,47 47, 57, 67, 79, 86, 128, 167, 179, 185,
Pan-A frican Conference,7 194, 217n39
Pan-A frican Congress,7 as social, 25, 34,207n8
Park, Robert,13 See also color line; critical racetheory
particularism, 151, 181, 184, 199200 racism. Seerace
Patel, Sujata, 15, 114,149 Ray, Raka, 174175, 182,213n4
Patterson, Orlando, 210n36 realism, 73, 189, 190196. See also critical
Paz, Octavio, 149,204n1 realism; perspectival realism
Pennsylvania, Universityof,12 Reed, Isaac, 74, 169, 210n33, 213n4, n6,
perspectival realism, 158, 162165, 182, 216n36,218n5
188, 192196, 200, 214n16, 215n23, relationalism
218n2, 219n10 in existing social theory, 118121
Philippines, 3, 4, 27, 148, 149, 177, postcolonial, 123, 139142
198,209 religion, 68, 69, 79, 84, 99,198
positivism, 29, 49, 5153, 67, 69, 7475, Rizal, Jos, 148, 149,172
152,189
postcolonial, definitionof,9 Sahlins, Marshall, 176, 199, 216n37
postcolonial studies, 67, 9, 1112, Said, Edward, 7, 1012, 36, 3843,
1820, 23, 57, 150, 187. See also 45, 4749, 52, 54, 5659, 63, 66,
postcolonial thought 707 1, 79, 8182, 88, 91, 104107,
postcolonial thought 110112, 117118, 122, 131, 143,
epistemology of, 189192 171, 174, 182, 185191, 193195,
history of, 1, 510,2049 200, 201, 210n3,218n4
Index [247]
Sarkar, Benoy Kumar, 20, 149, strategic essentialism, 60, 160, 206n36,
172,213n5 297n37, 216n35
Sarraut, Albert-Pierre, 153155, structuralism, 120,167
160161, 213n10 structure and agency, 98100, 167, 171,
Sartre, Jean-Paul, 30, 34, 36,167 179180. See also structuralism
Saussure, Ferdinand de,120 subaltern
scientific perspectivism. See Gayatri Spivak on, 6061, 93,123
perspectival realism subaltern studies, 7, 11, 4547,
Seidman, Steven, 12, 80, 208n11 5965, 77,140
Senghor, Lopold, 8, 20, 23,184 See also standpoint theory, subaltern
sexuality, 4243, 88, 145,197 Subrahmanyam, Sanjay, 114,211n8
Sino-JapaneseWar,3 Sung, KimII,7
Sitas, Ari, 102,151
Skocpol, Theda, 88, 99, 100, 123, 124, terrorism,200
210n36 Thomas, W.I.,4
slavery, 13, 85, 101, 112, 117, 124, Thompson, E.P.,46
127129, 210n36, 219n11 Tilly, Charles, 8991, 142, 209n28,
Smith, Adam, 96, 164, 210n32 210n36
Smith, Dorothy, 76, 158159,168 Tricontinental Conference,6
Social Darwinism, 4, 32,106 Turner, Bryan, 80, 82, 205n19
social science. See social theory;
sociology Universal Races Congress, First,7
social theory universalism, 2934, 4749, 52, 94, 144,
definition of,1,69 174175, 181182, 193199. Seealso
and empire, 26,75102 metrocentrism
history of, 25,7679
as incompatible with postcolonial veil, concept of, 13, 77, 179171,
theory, 14,6675 179180,183
middle-range, 99, 181, 210n33,210n6 Venn, Couze,59
See also postcolonialtheory Vietnam War,87
sociogenesis,25
Sousa Santos, Boaventura de, 147, 151, Wallerstein, Immanuel, 15, 116,
153, 206n27, 219n12 133134, 138, 144, 210n31, 211n4,
Spencer, Herbert,4,81 212n24
Spivak, Gayatri, 7, 10, 39, 45, 5362, Ward, Lester,4,81
70, 93, 123, 140, 160, 186, 190191, Weber, Max, 4, 13, 79, 80, 83, 84, 100,
205n18, 206n28, 27n37, 207n38, 149, 177, 208n20
214n19, 216n35 world society theory, 9293,124
standpoint theory World War One. See First WorldWar
feminist, 78, 147, 153164
subaltern, 159184 Young, Robert, 20, 52, 59,150
state, the, 99101, 105, 177180, 203n1,
210n34, 214n13, 217n43 Zimmerman, Andrew, 79, 211n9
[248]Index
249