By E. San Juan Jr. (auth.)
Opposing the orthodoxies of multinational postcolonialism, past Postcolonial concept posits acts of resistance and subversion by way of humans of colour as valuable to the unfolding discussion with Western hegemony. The stories and signifying practices of Rigoberta Menchu, C.L.R. James, a variety of "minority" writers within the usa, and intellectuals from Africa, Latin the US, and Asia are counterposed opposed to the dogmas of contingency, borderland nomadism, panethnicity, and the ideology of id politics and transcultural postmodern pastiche. Reappropriating rules from Gramsci, Bakhtin, Althusser, Freire, and others within the radical democratic culture, San Juan deploys them to get better the reminiscence of nationwide liberation struggles (Fanon, Cabral, Che Guevara) at the face of the triumphal march of globalized capitalism.
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Extra info for Beyond Postcolonial Theory
It is an instance not of syncretic adaptation but of dialectical sublation, a simultaneous canceling and preserving of selected cultural materials. The process, however, occurs within the new horizon of an emancipatory agenda. The centerlperiphery dualistic paradigm is thereby problematized. If English literature is largely a creation of 42 BEYOND POSTCOLONIAL THEORY "foreigners" like Conrad, Henry James, Ezra Pound, T. S. Eliot and an assemblage ofIrish writers from Shaw to Yeats, Joyce and O'Casey, then James conrends that the Caribbean artist can also participate in modifying or de-Westernizing "civilization" as both insider and outsider: "And it is when you are outside, but can take part as a member, that you see differently from the ways they see, and you are able to write independently" (1980b: 244).
Not even anthropologists or intellectuals, no matter how many books they have, can find out a11 our secrets. (247) Menchu's "secrets"-not just her Indian nom de guerre--will continue to resist the appropriation/abrogation strategy of postcolonial theory as long as imperialism and the dient "postcolonial" state seek to destroy the habitat and spiritual ecology of the Indian peoples in Guatemala (Beverley and Zimmerman 1990). As the testimonios of the silenced multiply, I am confident that this genre is bound to neutralize any postcolonialludic machinery geared to destabilizing representation and obstructing communication.
Domination of civil society and state, the issue of gender equality and the potential of women as an autonomous force for radical transformation remain contentious for all sides (Aguilar 1988). But it is difficult even during Barros' s lifetime to ignore the specificity of women's oppression that defies the peremptory foredosure of postcolonial edecticism and ambivalence. I review the most relevant background facts here (Evasco et al 1990; Eviota 1992). Composing more than one-half of the population, the majority ofFilipino women live in the countryside, performing two thirds of the work but receiving only one tenth of the usual income of peasants and rural workers.