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Audisio, Jacqueline Barus-Michel, Fethi Benslama, JWynter - Unsettling the
Coloniality Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality Being/Power/ Marxist
theory, see Balibar
(1992)and Barrett (1991); in Foucauldian theory, see Hunt (2004); and in
feminist theory, see Hennessy (1990, 1993) and Phelan (1990).
4 It is important to note that what follows is the history of the ways in which
postcolonial writers have interpreted both Marxs and Foucaults writings.
For a review of the different interpretations of Marxist writings, see Larrain
(1983). For a review of different interpretations of Foucaults writing,
see Dreyfus and Rabinow (1983).
5 While some writers have pointed to the importance oflogies of the Self. In
Technologies of the Self: A Seminar with
Michel Foucault, edited by L.H. Martin, H. Gutman, and P.H. Hutton, 1649.
Amherst, MA: University of Massachusetts Press.
. 1991. Questions of Method. In The Foucault Effect: Studies in Governmentality,
edited by Graham Burchell, Colin Gordon, and Peter Miller, 7386.
Hemel Hempstead, UK: Harvester Wheatsheaf.
Gandhi, Leela. 1998. Postcolonial Theory. New York: Columbia University
Press.
Gilroy, Paul. 1987. There Aint No Black in the Union Jack. London: Hutchison.
Grossberg, Lawrence. 1996. History, Politics and Postmodernism: Stuart
Hall and Cultural Studies. In Stuart Hall: Critical Dialogues in Cultural
Studies, edited by David Morely and Kuan-Hsing Chen, 15173. London:
Routledge.
Hall, Stuart. 1980. Race Articulation and Societies Structured in Dominance. pon
and reproduces atomization
and separation among human actors. Each process exploitation, alienation, and
oppression operates with its own dynamic. Each is historically specific and
shaped by concrete interactions between subjective
relations and objective conditions that contribute to the reproduction
of the capitalist totality. These distinct and interacting processes are
manifest in historically specific social formations. Understanding such
a complex and unstable world requires, as Balibar points out, complex
notions dialectical notions (2002, 75). These core concepts in the
original framework developed by Marx can be seen as a contribution to
what would today be termed the politi
InSociological Theories: Race and Colonialism, 30545. Paris: UNESCO.
. 1983. The Problem of Ideology: Marxism without Guarantees. In Marx:
100 Years On, edited by B. Matthews, 5784. London: Lawrence and
Wishart.
. 1992. The West and the Rest: Discourse and Power. In Formations of Modernity,
edited by Stuart Hall and Bram Gieben, 275320. Cambridge: Polity.
. 1996a. The After-Life of Frantz Fanon: Why Fanon? Why Now? Why Black
Skin, White Masks? In The Fact of Blackness: Frantz Fanon and Visual
Representation, edited by Alan Read, 1331. London: ICA.
. 1996b. On Postmodernism and Articulation: An Interview with Stuart
Hall, edited by Lawrence Grossberg. In Stuart Hall: Critical Dialogues in
Cultural Studies, edited by David Morely and Kuan-Hsing Chen, 13150.
London: Routledge.
. 1996c. Gramscis Relevance for the Study of Race and Ethnicity. In Stuart
Hall: Critical Dialogues in Cultural Studies Gramsci in Saids
writings (for example, see Moore-Gilbert 1997), most reviews of Saids
work have overlooked his references to both Marx and Marxist thought.
I will argue these references to Marx and Marxism signal crucial insights
into Saids epistemology.
6 Concomitant to Foucaults rejection of the concept of ideology is his
rejection of the Marxist idea that the subject is an ideological construct in
which the true self is repressed(Foucault 1982, 1988). Having rejected the
phenomenological subject, Foucault elaborated a new theory of power, in
which power does not repress the subject but rather creates it (ibid.). For
a more detailed discussion of Foucaults work on subjectivity, see OBrien
(1988)and Dreyfus and Rabinow (1983).
7 It is important to note that this article was published in the same year as
Orientalism. As I will suggest, reading The Problem of Textuality: Two
Exemplary Positions (1978b) in relation to Orientalism(1978a) suggests a
very different interpretation of the epistemological framework that Said
employs in Orientalism.
8 Notably, Janmohamad, Porter, and Gandhi have made si Marxist theory, see Balibar
(1992)and Barrett (1991); in Foucauldian theory, see Hunt (2004); and in
feminist theory, see Hennessy (1990, 1993) and Phelan (1990).
4 It is important to note that what follows is the history of the ways in which
postcolonial writers have interpreted both Marxs and Foucaults writings.
For a review of the different interpretations of Marxist writings, see Larrain
(1983). For a review of different interpretations of Foucaults writing,
see Dreyfus and Rabinow (1983).
5 While some writers have pointed to the importance of Gramsci in Saids
writings (for example, see Moore-Gilbert 1997), most Marxist theory, see Balibar
(1992)and Barrett (1991); in Foucauldian theory, see Hunt (2004); and in
feminist theory, see Hennessy (1990, 1993) and Phelan (1990).
4 It is important to note that what follows is the history of the ways in which
postcolonial writers have interpreted both Marxs and Foucaults writings.
For a review of the different interpretations of Marxist writings, see Larrain
(1983). For a review of different interpretations of Foucaults writing,
see Dreyfus and Rabinow (1983).
5 While some writers have pointed to the importance of Gramsci in Saids
writings (for example, see Moore-Gilbert 1997), most reviews of Saids
work have overlooked his references to both Marx and Marxist thought.
I will argue these references to Marx and Marxism signal crucial insights
into Saids epistemology.
6 Concomitant to Foucaults rejection of the concept of ideology is his
rejection of the Marxist idea that the subject is an ideological construct in
which the true self is repressed(Foucault 1982, 1988). Having rejected the
phenomenological subject, Foucault elaborated a new theory of power, in
which power does not repress the subject but rather creates it (ibid.). For
a more detailed discussion of Foucaults work on subjectivity, see OBrien
(1988)and Dreyfus and Rabinow (1983).
7 It is important to note that this article was published in the same year as
Orientalism. As I will suggest, reading The Problem of Textuality: Two
Exemplary Positions (1978b) in relation to Orientalism(1978a) suggests a
very different interpretation of the epistemological framework that Said
employs in Orientalism.
8 Notably, Janmohamad, Porter, and Gandhi have made sireviews of Saids
work have overlooked his references to both Marx and Marxist thought.
I will argue these references to Marx and Marxism signal crucial insights
into Saids epistemology.
6 Concomitant to Foucaults rejection of the concept of ideology is his
rejection of the Marxist idea that the subject is an ideological construct in
which the true self is repressed(Foucault 1982, 1988). Having rejected the
phenomenological subject, Foucault elaborated a new theory of power, in
which power does not repress the subject but rather creates it (ibid.). For
a more detailed discussion of Foucaults work on subjectivity, see OBrien
(1988)and Dreyfus and Rabinow (1983).pon and reproduces atomization
and separation among human actors. Each process exploitation, alienation, and
oppression operates with its own dynamic. Each is historically specific and
shaped by concrete interactions between subjective
relations and objective conditions that contribute to the reproduction
of the capitalist totality. These distinct and interacting processes are
manifest in historically specific social formations. Understanding such
a complex and unstable world requires, as Balibar points out, complex
notions dialectical notions (2002, 75). These core concepts in the
original framework developed by Marx can be seen as a contribution to
what would today be termed the politi
7 It is important to note that this article was published in the same year as
Orientalism. As I will suggest, reading The Problem of Textuality: Two
Exemplary Positions (1978b) in relation to Orientalism(1978a) suggests a
very different interpretation of the epistemological framework that Said
employs in Orientalism.
8 Notably, Janmohamad, Porter, and Gandhi have made siTruth/FreedomWynter -
Unsettling the Coloniality Being/Power/Truth/FreedomWynter - Unsettling the
Coloniality Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
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Being/Power/Truth/FreedomWynter - Unsettling the Coloniality
Being/Power/Truth/Freedomoel Birman, Michle Bompard-Porte, Michle Cadoret,
Jacqueline Carroy, Jacky Chemouni, Alice Cherki, Maryse Cond, Franoise Couchard,
Didier Cremniter, Marcel
Czermak, Patrick Delaroche, Huo Datong, Marie-Jos Del Volgo, Yvette Dorey, Marie-
Claude Fourment, Jean
Galap, Jean-Max Gaudillire, Edouard Glissant,ward W. (1978) 1985. Orientalism:
Western Representations of the Orient.
Harmondsworth: Penguin.
. 1986. Foucault and the Imagination of Power. In Foucault: A Critical
Reader, edited by David Couzens Hoy, 14955. Oxford: Blackwell Publishers.
Sartre, Jean-Paul. 1971. Iron in the Soul. London: Hamish Hamilton.
Scott, David. 1995. Colonial Governmentality, Social Text, no. 43: 191220.
Spivak, Gayatri Chakravorty. 1987. In Other Words: Essays in Cultural Politics.
New York: Methuen.
Stoler, Ann Laura. 1995. Race and the Education of Desire: Foucaults History of
Sexuality and the Colonial Order of Things. Durham, NC: Duke University
Press.
Young, Robert J.C. 1995. Fouc elations were irrelevant to explaining racism, but
rather that they were insufficient. As he stated:
[I]t may not be possible to explain away race by reference to the economic
relations exclusively. But the first tendency is surely correct when it
insists that racial structures cannot be understood adequately outside the
framework of quite specific sets of economic relations [T]he problem is
not whether economic structures are relevant to racial divisions but how
the two are theoretically connected. Can the economic level provide an
adequate and sufficient level of explanation of the racial features of these
social formations? (ibid.)
In particular, Hall suggested that other factors also constructed race and
racism. As he noted, The problem here is to account for the appearance of this
something else these extra-economic factors and their
place in the dynamic reproduelations were irrelevant to explaining racism, but
rather that they were insufficient. As he stated:
[I]t may not be possible to explain away race by reference to the economic
relations exclusively. But the first tendency is surely correct when it
insists that racial structures cannot be understood adequately outside the
framework of quite specific sets of economic relations [T]he problem is
not whether economic structures are relevant to racial divisions but how
the two are theoretically connected. Can the economic level provide an
adequate and sufficient level of explanation of the racial features of these
social formations? (ibid.)
In particular, Hall suggested that other factors also constructed race and
racism. As he noted, The problem here is to account for the appearance of this
something else these extra-economic factors and their
place in the dynamic reproduelations were irrelevant to explaining racism, but
rather that they were insufficient. As he stated:) and Aijaz Ahmad (1994; 2000)
questioned
Saids turn to Foucault, suggesting that this reflected the influence of
post-structuralism on diasporic Third World intellectuals (Ahmad and
Wood 1996), and called for a return to Marxist-informed methodology
for the study of culture. As Ahmad stated:
Every social practice and all material production involves signification, but
neither communication nor fashion nor any other of those things that Cultural
Studies takes as its specific object of study is merely or even mainly a
signifying practice. Nor can the relation between cultural production and
its basis in economic and political processes be read off anecdotally or
epiphenomenally; it has to be studied rigorously and structurally. You cant
just throw in a bit of economics here, a bit of technology there; you have to
be able to locate individual facts in a complex historical process. (ibid., 10)
While in subsequent writings Said addressed these criticisms of Orientalism,perhaps
the most influential defence of employing Foucaults
concept of discourse was offered by Stuart Hall. In an introductory
essay titled The West and the Rest: Discourse and Power, Hall asked
the critical question: Why then u
[I]t may not be possible to explain away race by reference to the economic
relations exclusively. But the first tendency is surely correct when it
insists that racial structures cannot be understood adequately outside the
framework of quite specific sets of economic relations [T]he problem is
not whether economic structures are relevant to racial divisions but how
the two are theoretically connected. Can the economic level provide an
adequate and sufficient level of explanation of the racial features of these
social formations? (ibid.)
In particular, Hall suggested that other factors also constructed race and
racism. As he noted, The problem here is to account for the appearance of this
something else these extra-economic factors and their
place in the dynamic reproduBernard Golse, Roland Gori, Jean-Michel Hirt, Christian
Hoffmann, Bernard Hours, Benjamin Jacobi, Marie-Madeleine Jacquet, Emile Jalley,
Axel Kahn, Pascal-Henri
Keller, Max Kohn, Marie-Claude Lambotte, Laurie Laufer, Jaak Le Roy, Serge Lesourd,
Jean-Claude Maleval,
Franois Marty, Ren Major, Martine Mens, Claude Miollan, Marie-Jos Mondzain,
Louis Moreau de Bellaing,
Genevive Morel, Jean-Jacques Moscovitz, Okba Natahi, Annick Ohayon, Michel Patris,
Rgine Plas, Michel
Poizat, Grard Pommier, Luiz Eduardo Prado de Oliveira, Jean-Jacques Rassial, Serge
Raymond, Franois
Richard, Claude Revault dAllonnes, Moustapha Safouan, Robert Samacher, Franois
Sauvagnat, Monique Slim,
ric Smadja, Annie Tardits, Stphane Thibierge, Jean-Michel Thurin, Alain Vanier,
Virginie Vaysse, Franois Villa,
Lock M. Villerbu, Jean-Michel Vivs, Claude Wacjman, Qin Wey, Edouard Zarifian,
Sylvie Zucca