By Dorothy M. Figueira
Questions even if present theories and pedagogies of alterity have allowed us really to have interaction the opposite.
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Additional resources for Otherwise Occupied: Pedagogies of Alterity and the Brahminization of Theory
Sample text
Second, the multicultural context allows individual academics to emerge as luminaries in the theoretical/critical pantheon. They then market themselves as theoretical stars and the university markets them, in turn, to attract students and grant money. Contrary to what multicultural initiatives might suggest, the third world defies packaging, especially by a cadre of cynical professors and administrators seeking the political engagement that they and their institutions never quite achieved in more propitious times.
For example, the “historical” narrative of Said’s Culture and Imperialism is quite abstract, consisting more of textual commentary and literary history than history, per se. Bhabha even vaunts the antihistoricism in his rewriting of the nation as narration. By mystifying the political effects of Western postmodern hegemony, frameworks such as Bhabha’s cult of linguistic and psychological ambivalence and Spivak’s metaphysics of textualism further obscure the history of peoples’ resistance to imperialism.
An essentialism has beset discussions of postcoloniality from its arrival on the critical scene in the 1980s, in the aftermath of Said’s own monolithic and essentializing critique of Orientalism. In his magisterial work, Orientalism (1978), Said showed how knowledge concerning the Orient was constituted and derived directly from received systems of knowledge already in practice in nineteenthcentury Europe. Said sensitized readers to the practices of Europeans who were in a position to construct knowledges and identities of non-Europeans.