“Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go: Summary and Critique

Introduction: “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go

“Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work” by Julian Go first appeared in Sociological Theory, 31(1), 49–74, published by the American Sociological Association in 2013. This essay examines Pierre Bourdieu’s early studies of colonial Algeria, arguing against the common perception that Bourdieu neglected colonialism. Go reveals how Bourdieu’s early writings systematically analyzed colonialism as a racialized system of domination, backed by force, and instrumental in shaping hybrid cultures. His work prefigured key theoretical concepts such as habitus, field, and reflexive sociology, situating them within the context of colonialism and offering critical insights into its mechanisms and legacies.

In fact, Go contends that Bourdieu’s critique of colonialism contributes to postcolonial sociology by addressing colonialism’s pervasive cultural and social transformations. He writes, “Colonialism is a system whose internal necessity and logic it is important to understand” (Bourdieu, 1958, as cited in Go, 2013, p. 120). This perspective not only enriches the sociological understanding of colonial contexts but also challenges Eurocentric narratives, advancing a nuanced postcolonial framework. By situating Bourdieu within debates on colonialism and postcolonial studies, Go highlights his contributions to a sociology that interrogates power, domination, and identity formation within colonial systems.

Summary of “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go

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Theoretical Terms/Concepts in “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go

Theoretical Term/Concept	Definition/Explanation	Context/Significance
Colonial Situation	A structured system of domination involving economic, cultural, and racial hierarchies imposed by colonialism.	Central to Bourdieu’s critique of anthropology and modernization theories; highlights colonialism’s pervasive impact.
Cultural Sabir	A hybrid cultural form created by the clash of colonial and indigenous systems of meaning and values.	Reflects colonial identity’s fractured and ambivalent nature; prefigures postcolonial theories of hybridity.
Habitus	Durable, transposable dispositions shaped by past experiences and structures.	Initially developed in Bourdieu’s work on Algeria; explains how colonial practices shape long-lasting social behaviors.
Field	A relational, multidimensional social space defined by positions and struggles over power and resources.	Bourdieu’s theorization of colonialism as a relational system aligns with his later formal concept of “field.”
Colonial Interactionism	The idea that colonial structures influence social interactions and identity formation.	Explains micro-level behaviors of colonized and colonizers as shaped by the broader colonial system.
Racialized Domination	A system where racial hierarchies legitimize and sustain colonial rule through coercion and privilege.	Emphasizes race as a key structuring element of colonialism, moving beyond class-centric models.
Economic Transformations	The reorganization of traditional economies under colonial capitalism.	Highlights colonialism’s impact on both material conditions and cultural practices.
Reflexive Sociology	A methodological approach that critically examines the conditions under which sociological knowledge is produced.	Drawn from critiques of colonial ethnography; emphasizes the role of power in shaping research contexts.
Double Consciousness	A split identity experienced by colonized individuals caught between traditional and colonial systems.	Draws parallels with W.E.B. Du Bois’ concept; explains identity conflicts under colonial rule.
Colonial Violence and Coercion	The use of force as a foundational mechanism for maintaining colonial order.	Critiques modernization theories that ignore coercive dimensions of colonialism.
Colonial Reform Limits	The inherent failure of colonial reforms due to the deep structural violence of the colonial system.	Critiques efforts to “civilize” colonized societies while maintaining domination.

Contribution of “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go to Literary Theory/Theories

• Intersection of Sociology and Postcolonial Theory
  Julian Go highlights how Bourdieu’s early work theorizes colonialism as a structured system of domination, addressing power relations that are central to postcolonial theory (Go, 2013, p. 50). This bridges the gap between sociological methodologies and literary analyses of colonialism’s cultural impact.
• Critique of Eurocentrism in Theoretical Frameworks
  The article positions Bourdieu’s critiques of colonial anthropology and modernization theory as an early move toward decolonizing knowledge production (Go, 2013, p. 52). This critique parallels Edward Said’s Orientalism in challenging Western-centric perspectives in literary studies.
• Introduction of the “Colonial Situation” as a Literary Concept
  Bourdieu’s notion of the “colonial situation” as a system of racial, economic, and cultural domination enriches the theoretical toolkit for analyzing colonial narratives and hybrid identities in literature (Go, 2013, p. 56).
• Foundation for Analyzing Hybrid Identities
  The concept of “cultural sabir,” developed from Bourdieu’s studies, contributes to theories of hybridity and mimicry, echoing Homi Bhabha’s work on ambivalence and identity in colonial contexts (Go, 2013, p. 58).
• Emphasis on Power Relations in Knowledge Production
  Go underlines Bourdieu’s reflexive critique of colonial ethnography, offering a framework for analyzing how literature perpetuates or resists hegemonic power dynamics (Go, 2013, p. 65).
• Contribution to Postcolonial Theories of Resistance
  Bourdieu’s exploration of colonial violence and its role in producing revolutionary consciousness resonates with Frantz Fanon’s discussions of resistance in The Wretched of the Earth (Go, 2013, p. 59).
• Prefiguration of Postcolonial Theories of Hybridity
  Go positions Bourdieu’s analysis of fractured colonial identities as an antecedent to postcolonial literary theory’s engagement with fragmented subjectivities (Go, 2013, p. 62).
• Development of Reflexive Methodologies for Literary Analysis
  Bourdieu’s reflexive sociology, as discussed by Go, informs methodologies that critically assess the positionality of both the author and the critic in literary studies (Go, 2013, p. 66).
• Broadening the Scope of Postcolonial Literary Studies
  By recovering Bourdieu’s critique of colonialism, Go situates his work within the tradition of postcolonial theory, encouraging the integration of sociological insights into literary analyses of colonial and postcolonial texts (Go, 2013, p. 67).

Examples of Critiques Through “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go

Literary Work	Key Theme	Critique Using Bourdieu’s Theories	Reference from Go (2013)
Joseph Conrad’s Heart of Darkness	Colonial Exploitation	Critiques the racialized system of domination portrayed in the Congo, framing it as a “colonial situation” where racial privilege and coercion structure social relations.	Go emphasizes Bourdieu’s view of colonialism as a system rooted in coercion and racial hierarchy (p. 56).
Chinua Achebe’s Things Fall Apart	Cultural Disintegration	Highlights how colonial economic and cultural transformations disrupt traditional social systems, creating hybrid identities and fractured cultures, akin to Bourdieu’s concept of “cultural sabir.”	Go discusses how Bourdieu critiques modernization theory for failing to account for the disintegration caused by colonial forces (p. 59).
Frantz Fanon’s The Wretched of the Earth	Anti-Colonial Revolution	Frames the violence of colonialism as the basis for revolutionary consciousness, aligning with Fanon but critiquing the romanticization of revolution by emphasizing the persistence of colonial structures in postcolonial societies.	Go links Bourdieu’s critique of Sartre and Fanon’s romanticism of peasant revolution with his view of colonialism’s structural persistence (p. 62).
Jean Rhys’s Wide Sargasso Sea	Postcolonial Identity and Hybridity	Applies Bourdieu’s concept of “cultural sabir” to analyze the protagonist’s hybrid identity and fractured subjectivity within the colonial structure, highlighting the ambivalence and alienation experienced by colonized individuals.	Go’s discussion of fractured identities under colonialism informs an analysis of cultural duality in Rhys’s work (p. 61).

Criticism Against “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go

• Limited Engagement with Bourdieu’s Later Works
  While Go focuses on Bourdieu’s early works in Algeria, critics might argue that he underrepresents the evolution of Bourdieu’s ideas in his later career, which could provide additional insights or counterpoints to the early colonial critiques.
• Overemphasis on French Colonial Context
  The analysis is heavily centered on the French-Algerian colonial experience, potentially neglecting how Bourdieu’s theories might apply or fail to apply to colonial situations in different global contexts.
• Romanticization of Bourdieu’s Reflexivity
  Critics might contend that Go overstates the reflexive nature of Bourdieu’s work on colonialism without adequately addressing how Bourdieu’s position as a French intellectual limited his critical distance from colonial ideologies.
• Lack of Engagement with Non-Western Thinkers
  The article’s focus on Bourdieu and French intellectuals risks sidelining or marginalizing contributions from non-Western thinkers in postcolonial and anti-colonial theory, such as Fanon or Césaire, who might offer richer or more direct critiques of colonialism.
• Ambiguity in Defining “Decolonization”
  Go’s article does not fully address whether Bourdieu’s early critique effectively supports decolonization in practice or merely theorizes it abstractly, leaving ambiguity about the practical implications of Bourdieu’s ideas.
• Selective Critique of Postcolonial Scholars
  Go’s discussion of postcolonial scholars like Edward Said could be viewed as selective, as it critiques their reading of Bourdieu without fully engaging with the broader corpus of postcolonial theory.
• Underdeveloped Links to Global Sociology
  While Go argues for incorporating Bourdieu into postcolonial sociology, critics may note that the article does not sufficiently articulate how this incorporation advances global or “southern” sociology beyond theoretical abstraction.

Representative Quotations from “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go with Explanation

Quotation	Explanation
“Bourdieu’s early work, rather than just on Algeria itself or the Algerian revolution, was also about colonial rule, racial domination, and colonial cultures.”	Highlights Bourdieu’s engagement with colonialism as a systemic and cultural force, challenging interpretations that limit his work to ethnographic observations of Algerian society. It underscores his contributions to theorizing colonialism as a structure with profound social and cultural impacts.
“Colonialism is a system in its own right. He claims that ‘the colonial society is a system whose internal necessity and logic it is important to understand.’”	Reflects Bourdieu’s framing of colonialism as a distinct social system with inherent structures, not just an external imposition. This systemic perspective moves beyond cultural or psychological interpretations to analyze colonialism’s embedded logics of domination and power.
“The function of racism is none other than to provide a rationalization of the existing state of affairs so as to make it appear to be a lawfully instituted order.”	Demonstrates Bourdieu’s analysis of racism as an ideological tool that legitimizes the colonial power structure, revealing its role in maintaining and perpetuating systemic inequality and exploitation within colonial societies.
“There never existed in Algeria a truly isolated community, completely untouched by the colonial situation.”	Challenges anthropological assumptions about “pristine” native societies, emphasizing how colonialism profoundly alters even supposedly isolated communities, disrupting their social and cultural frameworks.
“Bourdieu’s sociology of colonialism is rooted in so-called objective analysis rather than a psychology, philosophy, or political tract.”	Differentiates Bourdieu’s methodological approach from contemporaneous thinkers like Fanon, showing his focus on sociological structures and empirical analysis rather than psychological or philosophical interpretations of colonialism.
“The colonial system can function properly if the dominated society is willing to assume the very negative nature or ‘essence’ that the dominating society holds up for it as its destiny.”	Explains how colonial systems depend on creating and reinforcing stereotypes about the colonized, which the colonized may internalize, perpetuating their subjugation within the colonial order.
“The war for independence exposed ‘the true basis for the colonial order: the relation, backed by force, which allows for the dominant caste to keep the dominated caste in a position of inferiority.’”	Explores how the violence and coercion at the heart of colonial rule were laid bare during Algeria’s fight for independence, challenging narratives that frame colonialism as a benign or civilizing mission.
“Revolution may be a necessary outcome of colonialism, but the sort of revolutionary consciousness presumed by Fanon or Sartre to be present among the colonized is not.”	Critiques romanticized notions of revolutionary consciousness, arguing instead that colonialism produces fractured identities and ambivalence, complicating simplistic models of anticolonial revolution.
“The colonial situation thus creates the ‘contemptible’ person at the same time that it creates the contemptuous attitude.”	Highlights the dual dynamic of colonialism: it dehumanizes the colonized while fostering a sense of superiority among the colonizers, perpetuating a cycle of domination and resistance.
“Culture is fractured and incomplete. The colonized do not become ‘modernized’ or ‘acculturated’ but are ‘condemned . . . to the interferences and incoherences that make a cultural sabir.’”	Rejects modernization theory’s simplistic linearity, emphasizing instead the fragmented and hybridized cultural realities produced by colonialism. The term “cultural sabir” captures this chaotic mixture of traditional and imposed elements.

Suggested Readings: “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work ” by Julian Go

1. Go, Julian. “Decolonizing Bourdieu: Colonial and Postcolonial Theory in Pierre Bourdieu’s Early Work.” Sociological Theory, vol. 31, no. 1, 2013, pp. 49–74. JSTOR, http://www.jstor.org/stable/43186637. Accessed 15 Jan. 2025.
2. Capan, Zeynep Gulsah. “Decolonising International Relations?” Third World Quarterly, vol. 38, no. 1, 2017, pp. 1–15. JSTOR, http://www.jstor.org/stable/26156094. Accessed 15 Jan. 2025.
3. Curto, Roxanna. “Bourdieu and Fanon on Algeria.” Bourdieu and Postcolonial Studies, edited by RAPHAEL DALLEO, Liverpool University Press, 2016, pp. 102–18. JSTOR, http://www.jstor.org/stable/j.ctt1gn6c51.8. Accessed 15 Jan. 2025.
4. Connell, Raewyn. “Decolonizing Sociology.” Contemporary Sociology, vol. 47, no. 4, 2018, pp. 399–407. JSTOR, https://www.jstor.org/stable/26585853. Accessed 15 Jan. 2025.