Date: Sun, 3 Dec 1995 17:50:20 -0500 (EST) From: Radhika Gajjala <rxgst6+-AT-pitt.edu> Subject: postcolonial-digest V2 #66 (fwd) To: seminar-13-AT-jefferson.village.Virginia.EDU took the liberty of fwding Satish's post too - hope you don't mind, Satish? R - From: Satish K Kolluri <kolluri-AT-comm.umass.edu> Date: Wed, 29 Nov 1995 09:39:54 -0500 (EST) Subject: self-reflexivity and identity (fwd) Forwarded message: > From raza Tue Nov 28 16:18:07 1995 > Message-Id: <199511282118.QAA01021-AT-titan.oit.umass.edu> > Subject: self-reflexivity and identity > To: kolluri (Satish K Kolluri) > Date: Tue, 28 Nov 1995 16:18:06 -0500 (EST) > From: "Raza A Mir" <raza-AT-titan.oit.umass.edu> > X-Mailer: ELM [version 2.4 PL22] > MIME-Version: 1.0 > Content-Type: text/plain; charset=US-ASCII > Content-Transfer-Encoding: 7bit > Content-Length: 4507 > > Forwarded message: > >From kolluri Tue Nov 28 12:18:18 1995 > Message-Id: <199511281718.MAA28830-AT-titan.oit.umass.edu> > Subject: self-reflexivity and identity > To: d_rodan-AT-central.murdoch.edu.au > Date: Tue, 28 Nov 1995 12:17:56 -0500 (EST) > From: "Satish K Kolluri" <kolluri-AT-titan.oit.umass.edu> > Cc: raza (Raza A Mir) > X-Mailer: ELM [version 2.4 PL22] > MIME-Version: 1.0 > Content-Type: text/plain; charset=US-ASCII > Content-Transfer-Encoding: 7bit > Content-Length: 4044 > > > Debbie Rodan wrote on Nov 21, 1995: > > I am very interested in this question of essentialism and > self-reflexivity. Could you say some more about...your link of the > request to be self-reflexive and the positionality that the author is > dead and identity is supposedly fragmented. > > > > > The desire to be post-national on the part of the West gives the > notions of identity and essentialism a completely different twist in > terms of locating them 'there,' not 'here.' That is to say, there are > good essentialisms and bad essentialisms and good nationalisms and bad > nationalisms. Seemingly, a stable identity is available naturally to the > West (homogenizing the West works well in this particular context) while the > others are consigned to hyphenations, melting pots,and salad bowls. To > talk about the "End of Racism" is, to say the least, premature, and here > I am specifically alluding to the constitution of the discourse of > multiculturalism and WASP's "natural" right to ethnicize. One cannot not > want to miss the link between this "natural right" and the self-sameness > of White identity (read West, colonizer, pre-ethnic or post-ethnic, Theory) > that sets up the Other (read East, Third World, African-American, > Chicana) whose identity is split, fragmented, and contested. Du Bois' > 'double consciousness' aside, who announces this fragmentation, this > contestation? Is identity always imposed? How does one talk about the > assumption of an identity, strategic or not? Given this, what is the > relationship between identity and essentialism, if both are to be > construed as strategic? > The above questions, no doubt, are part of a larger project but, > they do lead me specifically in this context, to the notion of > self-reflexivity that is easy to come by within Western epistemic spaces > wherein the connection between self-reflexivity and correct politics is > "naturally" assumed. In other words, there is no radical collapse of > representation. Agency and subjectivity blend together perfectly just as > politics and epistemology do.In a (post)colonial sense, the West as Theory > evidences the East or Third World as experience in order to ground > itself ('I am, therefore you are') and yet at the same time, insidiously > enough, produces knowledge (theory) about the impenetrability of the > Other. Paradoxically, the very denial of knowledge about the Other > (characterzed by multiplicity, heterogeneity, and difference) > produces knowledge. > > For the newly decolonized nations or 'to be nations,' it is a > perpetual catch-up game in terms of identity politics. A radical collapse > of representation prevents the political from coinciding with > the epistemological (nationalism as a derivative discourse). Knowledge > production is relegated to the status of narrative that lacks an > epistemological basis. What I mean to say, is that, for instance, the > valorization of tradition (or experience) does not happen on > the Other's epistemological terrain. In this sense, the invocation of > tradition itself on part of West is an essentialist construction that > somehow pits it against knowledge or theory. Given this, the task is to > assume an identity wherein the there is no split between subjectivity and > agency, an identity that epitomizes resistance, is proactive, refuses the > call that identity is no more or is fragmented and simultaneously > historicizes the category the "author." I am deeply skeptical of the moves > that announce the "death of the author" or the death of the voice just when > the others are in the process of raising their voices. To reiterate the > question I had posed earlier, on whose epistemological turf is > self-reflexivity being debated? Is it an intra-mural squabble? > A more urgent task ahead of us would be to prevent the > substitution of critique with reflexivity. More important, how do they go > hand in hand? > I hope I have answered your question to your satisfaction. let us > keep the debate alive. > > Regards > > Satish Kolluri > > Dept. of Communication > University of massachusetts, Amherst. > > > --- from list postcolonial-AT-lists.village.virginia.edu --- From: Radhika Gajjala <rxgst6+-AT-pitt.edu> Date: Wed, 29 Nov 1995 13:46:27 -0500 (EST) Subject: whose epistemological turf? Satish, your post was useful to me because i am currently (and the currently goes on and on and on, but that's beside the point) struggling with these notions myself. While i too am critical of the "death" of the author, etc. i would hesitate before dumping the notion of "self-reflexity" which i take to mean an exploration of location - the *author's* location. the "death of the author" begins to suggest that, since the "author" is "dead", s/he as a subject with motives and experiences or hir own is erased. However, self-reflexivity and/or the exploration of location in relation to the various forces of production (social, material, cultural...) within the author's life can at least make us aware of the constructed-ness of an account (which does not mean that the account is wholly "fictitious" ) - that any account produced by any scholar is a partial truth. In relation to this - what do you think of Inderpal Grewal notion of the "non-essential subject" and hir "multiple locations" (the last chapter of "Scattered Hegemonies" -ed s Kaplan and Grewal)? i do not think that self-reflexivity *excludes* the possibility of critique. We do not have to think in terms of *either* self- reflexivity *or* critique. i think an exploration of the author's own location facilitates further critique. and allows us to ask the question - "what epistemological assumptions are implicit in the notion of a certain kind of `critique'?" Radhika --- from list postcolonial-AT-lists.village.virginia.edu --- maybe we can try and drag these posts into context in our "seminar" on SA women identity? R
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