La question de la subalternité chez Gayatri Chakravorty Spivak

Les subalternes peuvent-elles parler ? C’est à cette question que s’attèle à répondre notre communication à partir d’une approche marxiste propre à Spivak. En empruntant la méthode déconstructive, il s’agit pour Spivak de résister à la traduction et à tentation de la « reconnaissance du tiers-monde par assimilation ». Aussi pour Spivak comme pour Derrida de s’interroger sur la manière d’accueillir l’Autre comme absolument étranger, sans le soumettre à la violence de la traduction, de la première question, qui es-tu ? Il ne s’agit plus de rendre invisible la pensée ou le sujet pensant, mais bien au contraire de faire ressortir l’ethnocentrisme. Le risque est toujours de se « reterritorialiser » au sein du langage hégémonique impérialiste sur un essentialisme. Il faut donc une réécriture de l’impulsion structurale utopique qui fait « délirer la voix intérieure qui est la voix de l’autre en nous ». Il s’agit pour Spivak de déconstruire, en tant qu’intellectuelle post-coloniale et décolonialiste, le concept de « femme du Tiers-monde », de désapprendre c’est-à-dire se poser en situation de recul par rapport à la manière dont elle a pu être formée dans une logique traductrice. Dès lors, « les subalternes peuvent-elles parler ? » n’apparaît elle pas comme le lieu où les minorités sortent du discours impérialiste et discriminatoire de la francophonie ? Cette nouvelle orientation du discours ne permet-elle pas de sortir des concepts monolithiques majoritaires utilisés dans les sciences sociales pour parler des minorités ? Mot clés : subalterne, francophone, couleur, éducation, occident

READING THEYYAM AS AN ARCHIVE OF THE SUBALTERN COMMUNITY OF NORTHERN KERALA

Theyyam is a ritual art form exclusive to Northern Kerala, performed by the Scheduled Castes & Scheduled Tribes. It is the socio-religious movements that gave them a platform to put forth their problems and change the attitude and treatment of upper castes towards them. Until then, it was a medium for them to present the trauma and victimhood long endured by their community under casteism. This is well fabricated in various elements surrounding Theyyam, such as Thottam Pattu. Theyyam also projects the kinds of ritual and spiritual practices of their community. So, this research attempts to read Theyyam as an archive of the subaltern community by borrowing the Archive concept defined by Gayatri Chakravorty Spivak in her essay 'The Rani of Sirmur: An Essay in Reading the Archives.' As the art form is linked with religious beliefs, it has survived over the years, recognising the community's struggles under casteism and their heroic figures. Thus, this research also attempts to have a close reading of each element surrounding it.

Cinzas, sujeiras e porcos

A partir das reflexões sobre a subalternidade e como esse conceito é experienciado nas periferias do capitalismo, o presente artigo pretende analisar a temática do processo de marginalização das personagens da autora brasileira Ana Paula Maia. Para o intento desta pesquisa, o foco será nas obras que compõem a saga dos homens brutos, a saber: Entre rinha de cachorros e porcos abatidos (2009a), O trabalho sujo dos outros (2009b) e Carvão animal (2011). Para essa pesquisa, seguindo o rastro da subalternidade, é notória a formação desses personagens a partir da violência brutal que os acomete, a qual traz como consequência o esvaziamento e a desilusão do mundo. Consoante esse processo de deformação, o trabalho surge como motor de amoldamento impetuoso da identidade desses homens, pois, a partir do labor que exercem, o qual demanda desses personagens uma postura de submissão, começam a se assemelhar mais aos animais que aos humanos. Para a construção dessa cosmologia dos detritos dos grandes centros urbanos, investigaremos também como a autora consegue articular a temática da marginalização ao processo de deformação da humanidade dos personagens. Para o intento da pesquisa, traremos à baila as contribuições de Gayatri Chakravorty Spivak (2010) e Giorgio Agamben (2002).

Gendered Subaltern in Abhi Subedi’s Dreams of Peach Blossoms

This paper examines the consciousness of gendered subaltern in Abhi Subedi’s poetic play Dreams of Peach Blossoms and looks at how Subedi deconstructs the existing historiography to bring forth the issue of gendered subaltern who have been subjected to the hegemony of the ruling class. Drawing on insights and postulations from Subaltern Studies theorists such as Gayatri Chakravorty Spivak, Partha Chatterjee, Gautam Bhadra and others, this paper examines the pain and agonies of female characters that are glossed over in the grand narrative of the mainstream culture. This paper concludes that while exploring the painful experience of women erased from the pages of history, Subedi is focused on the Maiju culture that began since Bhrikuti’s marriage to a Tibetan King in the sixth century and reveals the injustice of patriarchy against women with an aim to make correction in such distortions of history.

Perempuan Subaltern Dunia Ketiga Dalam Tinjauan Teori Feminisme Poskolonial Gayatri Chakravorty Spivak

Istilah subaltern dihadirkan sebagai sinonim kaum proletar. Gayatri Spivak menekankan pentingnya melihat mekanisme hegemonik yang tidak disadari mengenai penggunaan atribut kata subaltern. Mereka berada dalam wacana hegemonik yang berarti ada semacam manipulasi secara tidak sadar atas apa yang mereka lakukan. Dalam kajian teoritis Spivak, kelompok subaltern adalah kelompok yang suaranya selalu direpresentasikan, sementara representasi hanyalah alat untuk menuju dominasi nyata. Oleh karena itu, masyarakat yang tertekan dan terjajah (subaltern), harus berbicara, harus mengambil inisiatif, dan menggelar aksi atas suara mereka yang terbungkam. Karena kekuasaan kolonial terus dipertahankan dalam dan melalui discourse (wacana) yang berbeda-beda. Sebagai kritikus feminis poskolonial Gayatri Spivak terus menerus menantang pemikiran kontemporer Barat dengan menunjukkan betapa wacana-wacana dan praktik-praktik kelembagaan dan budaya dominan telah secara konsisten mengecualikan dan meminggirkan kaum jelata (subaltern), terutama perempuan subaltern. Fokusnya pada sejarah perempuan subaltern dan kritiknya terhadap proyek subaltern telah secara radikal menantang cara identitas politik dikonseptualisasikan dalam banyak pemikiran kontemporer. Penekannya pada kemampuan kaum subaltern untuk berbicara.

The Gender-Climate-Injustice Nexus

This chapter offers an account of central issues and themes in feminist critiques of the institutionalized system of gender-climate-injustice operating across the social, cultural, economic, political, and environmental spheres. In its consideration of the gendered impacts of climate change, it discusses the forces of violence, injustice, and inequity, which are at the core of the gender-climate-injustice nexus. It reflects on the meaning and possibility of a feminist climate change politics that works within the gender-climate-injustice nexus. Combining Judith Butler, Nancy Fraser, Chandra Mohanty, and Gayatri Chakravorty Spivak, I argue for the importance of using feminist theory and a gendered perspective when assessing the variegated and uneven impacts climate change is, and will continue producing.

A Teoria do Direito e o Pós-Colonial: o subalterno como sujeito de direito espectral

Resumo O objetivo deste artigo reside em investigar de que maneira algumas reflexões suscitadas por Gayatri Chakravorty Spivak em seu artigo, Can the subaltern speak?, podem ser relevantes para uma reconsideração crítica da subjetividade jurídica a partir da condição dos grupos subalternos. Partindo de uma concisa delimitação das questões suscitadas pela autora em torno do subalterno, o artigo pretende trazer à tona de que maneira a dinâmica do processo de colonização constrói a subalternidade em associação com a subjetividade jurídica. Recorrendo a uma breve revisão de literatura dos trabalhos de Peter Fitzpatrick e Costas Douzinas acerca do papel do sistema jurídico na dinâmica do colonialismo e da plasticidade subjacente à subjetividade jurídica, o artigo posiciona o subalterno, no horizonte da teoria do direito, como uma figura espectral, cujo reconhecimento ocorre em função de sua própria expropriação de capacidades jurídicas fundamentais.

THE SPACE OF TRANSCULTURATION IN THOMAS KING’S GREEN GRASS, RUNNING WATER

This paper uses Thomas King’s novel Green Grass, Running Water (1994) to examine the contact between two cultures in Canada; the culture of the Indigenous people and the culture of the white settlers. Taking postcolonial studies as its framework, this paper relies on works written by critics such as Stephen Slemon, Edward Said, Homi Bhabha, Gayatri Chakravorty Spivak, and others, in its analysis of the transcultural space which Thomas King creates in his novel. The four mythical stories in the novel offer a fruitful ground upon which contact between the two cultural, social and political spaces can be analyzed. We hope that the research conducted in this paper can serve as an explanation of the nature of transculturation, and in the words of Bhabha (1994, 25), offer a textual “space of hybridity”.

Aguirre, Caché, and Creating Anti-Colonialist Puzzles

This chapter explores the anti-colonial narrative potential of certain works of cinema taking Aguirre, the Wrath of God and Caché as a case in point. To do so, this chapter first and draws upon the theoretical and normative lens put forward by Gayatri Chakravorty Spivak on the representation of the colonized other and her resulting political and intellectual call for self-reflection on one's privileged Western intellectual positioning. This lens has many normative implications for the ways in which the colonized subject and colonial history are discussed and represented. The partial lack of representation of the colonized other in Aguirre, the Wrath of God leaves the subjectivity of the colonizer in crisis and madness. Second, the narrative of Caché is explored and it is suggested that it resembles the rhetoric of Foucauldian disciplinary power of surveillance turned upside-down thus enforcing the complicit of colonialism to question her privilege.