Thinking Activity - Future of postcolonial studies : Globalization and Environmentalism
*Future of postcolonial studies : Globalization and Environmentalism.
The article opens with the incident of 26/11. It is a series of bomb attacks on the twin towers. Then we move on to the discussion on ‘Empire’ by Michael Herdt and Antonio Negri. This ‘Empire’ argues that the contemporary global order has produced a new form of Sovereignty which should be called ‘Empire’ but which is best understood in contrast to European empires.
“ In contrast to imperialism, Empire established no territorial center of power and does not rely on fixed boundaries or barries. It is a decentered and deterritorializing apparatus of rules that progressively incorporates the entire global reals within its open, expanding frontiers, Empire manages through modulating networks of command. The distinct blended in the imperial global rainbow.”
Globalisation
There is a complex relationship between globalization and postcolonialism. It argues that the contemporary processes of globalization are often described in ahistorical terms, whereas much of recent literature on postcolonialism is reduced largely to apolitical analyses of literary texts, disconnected from issues of current and shifting configurations of power.
"Globalisation is just another name of submission and domination"
The author argues for the need to understand global processes in education historically and suggests that intellectual postcolonial resources of postcolonialism can be most helpful, but only if postcolonialism is viewed as a political intervention.
"Nicanoe Apaza, an unemployed miner said, watching Indian womens carried banners denouncing the Internationsl Monetary Fund and demanding the president's resignation, we have had to live with that here for 500 years and now we want to be our own masters"
One of the interesting things connected with it is ‘Market Fundamentalism.’ P. Sainath observes, far from fostering ideological openness, has resulted in its own fundamentalism, which then catalyzes other in reaction:
“ Market Fundamentalism destroys more human lives than any other simply because it cuts across all national, cultural, geographic, religious and other boundaries. It’s as much at home in Moscow as in Mumbai or Minnesota. South Africa- whose advances in the early 1990s thrilled the world- moved swiftly from apartheid to neoliberalism. It sits in early Hindu, Islamic or Christian societies. And its fundamentalisms. Based on the premise that the market is the solution to all the problems of the human race, it is, too, a very religious fundamentalism. It has its own Gospel: The Gospel of St. Growth of St. Choice…” (2001:n.p.)
This article begins with the claim of Gayatri Chakravorty Spivak, “‘no longer have a post-colonial perspective. I think postcolonial is the day before yester-day’ (Spivak 2013: 2).
Now it is time when postcolonial studies are very interested in ecology. Dipesh Chakrabarty finds that all his ‘readings in theories of globalization, Marxist analysis of capital, subaltern studies, and postcolonial criticism over the last twenty-five years’ have not prepared him for the task of analyzing the ‘planetary crisis of climate change’ (2009: 199).
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