By Julian Go
Postcolonial idea and Social concept maps the convergences and modifications among those doubtless hostile our bodies of notion. It explores different waves of postcolonial inspiration, elaborates the postcolonial critique of social concept, and charts assorted concepts for crafting a postcolonial social science.
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Extra resources for Postcolonial thought and social theory
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Missing was a proper colonial studies: theories and research that treated colonialism as a social force, as an object or a structure that had definite impact upon social relations and identities (Cooper 2002; Go 2013a: 50–53). First-wave postcolonial theorists here intervened, analyzing colonialism as a social force of its own—a distinct “society of a type”—rather than just a siphon through which other forces flowed (Mannoni 1964 [1950]: 7). Fanon, for example, observed that although France’s proclamations of the “rights of man” portended a universal humanity and hence a unity, French colonialism had produced instead a distinct colonial social order—an order that was almost irrevocably Manichean.
Put differently, the Marxist theory of class struggle had been conceived only in relation to the white European working-class. Its application to colonized peoples required significant revision; it could not just be unproblematically imposed upon the complexities of other societies. Cabral’s critique here was not simply Maoist reframing. Cabral did not agree that the peasantry was the Afro-Asian version of Europe’s teeming proletariat (Young 2001: 286). Cabral instead contended that, due to colonialism, colonized peoples had a different history and set of concerns than the white European proletariat.
First-wave thinkers offered insights into the experience of colonial domination from the [ 20 ] Postcolonial Thought 21 standpoint of the colonized. They theorized colonialism as a constitutive force in its own right. They recharted imperial history away from its Eurocentric coordinates. And they excavated the episteme of empire of which the Enlightenment itself was no small part. The Subjective Experience of the Objective Frantz Fanon’s first book, Black Skin, White Masks, published in France in 1952 is a fitting place to start.
