GAYATRI SPIVAK PUEDE HABLAR EL SUBALTERNO PDF

Write a review Shelves: academic , cultural-studies , postmodern , postcolonial , feminist , non-fiction , literary-theory Some of the most radical criticism coming out of the West today is the result of an interested desire to conserve the subject of the West, or the West as Subject. Spivak is in famous, notorious for her dense prose, and rightly so. This little essay took me an entire day, though Id read it some years back. Not only does she draw upon innumerable relevant theorists to eventually tease out her own amazing, brilliant, inter-disciplinary argument, she uses technical research terminology that Some of the most radical criticism coming out of the West today is the result of an interested desire to conserve the subject of the West, or the West as Subject.

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Write a review Shelves: academic , cultural-studies , postmodern , postcolonial , feminist , non-fiction , literary-theory Some of the most radical criticism coming out of the West today is the result of an interested desire to conserve the subject of the West, or the West as Subject. Spivak is in famous, notorious for her dense prose, and rightly so.

This little essay took me an entire day, though Id read it some years back. Not only does she draw upon innumerable relevant theorists to eventually tease out her own amazing, brilliant, inter-disciplinary argument, she uses technical research terminology that Some of the most radical criticism coming out of the West today is the result of an interested desire to conserve the subject of the West, or the West as Subject.

Not only does she draw upon innumerable relevant theorists to eventually tease out her own amazing, brilliant, inter-disciplinary argument, she uses technical research terminology that requires me to keep Google handy.

To write a review that gives a simple gist of one essay by her that also explains her multiple positionings in the theoretical world — those of a Marxist postmodern postcolonial feminist — is a mammoth task. She espouses feminism, but not Euro-centric.

Yet she draws from Euro-feminism instead of attacking it. She brings in Freud, she brings in Marx and Eagleton. She tackles Cultural Studies theorists while acknowledging both their usefulness and their drawbacks. She makes inferences from postmodernist and post-structural theories, to come upon a unique perspective of her own, a practical one derived of various standpoint perspectives. All in a single essay.

Her dissertation was on W. Interestingly, even Eagleton and Judith Butler, whose own texts are sufficiently difficult to read, rank her among the most difficult theorists ever to read. It is not really a spoiler. By using the text The Intellectuals and Power: A Discussion Between Gilles Deleuze and Michel Foucault , as an example, Spivak examines how seemingly benign Western Discourses unwittingly suffer from the same standpoints they apparently criticize. Drawing upon the discussion between Foucault and Deleuze where they theorize about the working class and Maoism, Spivak points out that their conception of Chinese Maoism is an act of Orientalizing, to quote Edward Said — it is a West-specific idea of what Chinese Maoism must be like, which ends up to be completely different from what Chinese Maoism was.

The subject no longer has sovereignty over the construction of the self. Foucault and Deleuze also ended up misconstruing the subject as a sovereign in their book. In other words, these sites for resistance from within the Western discourse themselves unwittingly became agents of oppression — by conceiving the West as the Subject and producing neocolonialist assumptions that answered the queries of the Western Subject by depicting the Third World as the Other, and not responding to the Other as a Subject.

Of course, he cannot talk about other subalterns, though his ideas have been the basis for others to build upon their own distinct fields. She herself, then it follows, accepts that she is in fact complicit in the production of social formations that she ostensibly opposes. She contends it is important to strategically make essentialist claims while simultaneously being aware of its crude generalizations, coining the term Strategic essentialism.

This is the accepted opinion — but the nuanced truth is less pleasant. There were some brown men who were nauseated by it, even if in a minority. And there were both kinds of British — those who genuinely wished to liberate women from their forced deaths, and those who wielded it as an opportunity to consolidate British rule in India by marking a departure from their former policy of non-interference in internal details of Indians with respect to religion and culture.

To many of them sati became an important proof of their conformity to older norms at a time when these norms had become shaky within. While this is just a short mention of the multiple perspectives from which she views Sati as it was viewed in the s by Hindus, i. Despite her menstruation when she died, her family, let alone the society in general, still believed it was due to illicit love. Because the very act of speech denies them the status of a subaltern.

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Gayatri Spivak

Orbis Tertius , ao 3 no. Para ms informacin, visite el sitio www. Orbis Tertius, 3 6 , En Memoria Acadmica.

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Resumen de SPIVAK Puede El Subalterno Hablar

La autora crtica a los intelectuales de izquierda, principalmente franceses, que en sus discursos de buenas intenciones han dejado sin cabida la voz del subalterno, para plasmar su propia voz de observadores occidentales, lejanos y diferentes, cuando han hablado en nombre de subalternos no europeos. Con esto, los intelectuales del primer mundo han cosificado al subalterno colonizado, como un simple objeto de estudio sin voz, y han capturado cualquier otra subjetividad que escape de la suya. La autora entiende una oposicin y una distancia entre el discurso acadmico que se hace desde lo occidental oficial hacia y sobre lo no occidental subalterno. La otredad de parte de los europeos no es superada al hablar por ellos, pues esto implica concebir previamente al otro o colonizado o no occidental como incapaz de razonar, es decir, es como si el sujeto occidental-civilizador tuviera que hablar por el otro negando precisamente la capacidad del otro de representar desde su propia conciencia para afirmar su propia superioridad civilizada, ordenadora, clarificada. Spivak entiende que se polarizan las posiciones: por un lado, el intelectual occidental racional que puede hablar con los cdigos ordenadores de occidente; por el otro, el subalterno irracional que no puede usar los cdigos occidentales. Es decir, para Spivak la subalternidad consiste en no tener la agencia de hablar, pues si logra agenciarse de una voz propia deja de ser subalterno, lo cual escapa de las construcciones occidentales habituales, en donde es relegado.

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