“Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed: Summary and Critique

Introduction: “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed

“Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse” by Abdul R. JanMohamed was first published in 1984 in boundary 2, a journal facilitated by Duke University Press. In this work, JanMohamed critically examines how minority literature, especially from African and Third World writers, engages in a dialectical opposition to the hegemonic forces of Western humanism. He builds on Chinua Achebe’s insights about African writers’ response to colonialism to discuss the ways minority authors resist cultural erasure and articulate their communities’ struggles within Western-dominated discourses. JanMohamed’s work is foundational in literary theory, particularly in postcolonial and minority studies, as it introduces the concept of “counter-hegemonic discourse”—a means through which minority authors assert cultural independence and critique Western intellectual frameworks. This paper highlights the ambivalence faced by minority writers, who must navigate Western academic institutions that, while often supportive, subtly co-opt and neutralize oppositional voices. JanMohamed’s ideas are significant in literature because they provide a framework for understanding how literature can be a site of resistance against cultural domination, illuminating the power dynamics that shape both the production and reception of minority texts within a globalized and often homogenizing cultural landscape.

Summary of “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed

• Counter-Hegemonic Discourse and Cultural Resistance
  JanMohamed posits that minority literature inherently functions as a “counter-hegemonic discourse” that resists Western cultural dominance, allowing marginalized voices to critique and redefine cultural narratives (JanMohamed, p. 281).
• Dialectical Polemic with Western Culture
  He argues that minority writers, including African and Third World authors, are engaged in a “dialectical polemic” with Western ideologies. This interaction reflects the struggle between cultural independence and Western influence (JanMohamed, p. 281).
• Western Humanism as a Tool of Hegemony
  JanMohamed critiques Western humanism as a mechanism through which “hegemonic control” is imposed, particularly through academic institutions that subtly co-opt minority voices by presenting humanist ideals as universal truths superior to traditional worldviews (JanMohamed, p. 282).
• Ambivalent Desire for Inclusion and Cultural Independence
  Minority writers experience a tension between the desire to retain cultural uniqueness and the pull to conform to “liberal humanistic culture” to gain inclusion within dominant cultural institutions (JanMohamed, p. 289).
• Critique of New Humanism and its Role in Exclusion
  JanMohamed discusses the New Humanist movement’s attempt to enforce an “exclusive” tradition that suppresses minority voices, reflecting its project to preserve Western cultural superiority and “moral” centrality (JanMohamed, p. 283).
• Minority Literature as Politicized and Collective Expression
  He describes minority literature as inherently “politicized” and deeply rooted in the collective consciousness of the oppressed, often reflecting themes of community, resistance, and marginality (JanMohamed, p. 295).
• Deterritorialization of Dominant Language
  Minority writers often “deterritorialize” the dominant language, using it in innovative ways to challenge and subvert the cultural assumptions embedded within it (JanMohamed, p. 295).
• Importance of Marginality as a Universal Theme in Minority Literature
  JanMohamed concludes that marginality is a defining characteristic of minority literature. This is most evident in works like Ralph Ellison’s Invisible Man, which embodies the struggles of marginalized individuals seeking identity within a dominant culture (JanMohamed, p. 297).

Literary Terms/Concepts in “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed

Term/Concept	Definition	Explanation in JanMohamed’s Context
Counter-Hegemonic Discourse	A discourse that actively resists and challenges dominant cultural narratives and power structures.	JanMohamed argues that minority literature serves as a counter-hegemonic discourse, pushing back against Western cultural domination (p. 281).
Dialectical Polemic	An oppositional debate or argument that arises from the interaction of contrasting ideas, leading to new understandings.	He describes the “dialectical polemic” between minority writers and Western ideologies, creating a dynamic tension between cultural independence and influence (p. 281).
Hegemony	A form of cultural or ideological dominance exercised by a powerful group over others, often masked as universal or natural.	JanMohamed critiques Western humanism as a hegemonic tool that incorporates minority voices only to maintain cultural control (p. 282).
New Humanism	A conservative movement promoting traditional Western humanistic ideals, often dismissive of other cultural values.	He critiques New Humanism’s exclusivity and emphasis on preserving Western cultural superiority, which marginalizes minority voices (p. 283).
Cultural Marginality	The state of existing on the fringes of dominant culture, often leading to unique perspectives and expressions.	Marginality is a recurring theme in minority literature, with works like Invisible Man symbolizing the struggle to exist within a dominant culture (p. 297).
Deterritorialization	The process of subverting and repurposing a dominant language or cultural form to express minority perspectives.	JanMohamed emphasizes how minority writers “deterritorialize” the dominant language, using it to challenge hegemonic narratives (p. 295).
Collective Consciousness	A shared sense of identity, purpose, or understanding among members of a particular social or cultural group.	He sees minority literature as deeply rooted in the collective consciousness, often expressing shared experiences of oppression and resistance (p. 295).
Ideological Incorporation	The process by which dominant ideologies subtly absorb oppositional voices, neutralizing their critique.	Western humanism incorporates minority voices in ways that reinforce its superiority, co-opting their perspectives without addressing underlying issues (p. 282).
Subaltern	Refers to groups in society marginalized by dominant power structures, often voiceless in mainstream discourse.	Minority writers, as subaltern voices, speak against hegemonic structures, representing the struggles of their communities (p. 289).
Manichean Aesthetic	A polarized worldview that separates cultures, ideologies, or values into absolute opposites (good vs. evil, us vs. them).	JanMohamed draws on this concept to highlight how minority discourse positions itself in opposition to dominant cultural ideologies (p. 297).
Humanism	A philosophical stance emphasizing the value and agency of human beings, often idealized in Western traditions as universal.	JanMohamed critiques how Western humanism claims universality while subtly marginalizing non-Western perspectives, framing them as inferior (p. 282).
Hegemonic Neutralization	The process by which dominant ideologies render oppositional or resistant discourses harmless by assimilating their themes.	He warns that if minority literature becomes neutralized, its critical power is diminished as it is co-opted by hegemonic culture (p. 297).
Commodification of Culture	The treatment of cultural values, symbols, or expressions as products for consumption, often losing their original meaning.	JanMohamed argues that minority literature risks being commodified within a Western framework that ignores its political and collective significance (p. 288).

Contribution of “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed to Literary Theory/Theories

• Postcolonial Theory
  • JanMohamed’s work expands the concept of counter-hegemonic discourse by illustrating how minority literature actively resists the imperialistic and hegemonic structures of Western humanism, reinforcing the idea of literature as a tool for cultural resistance (JanMohamed, p. 281).
  • His discussion of dialectical polemic shows how minority writers confront and challenge Western ideological frameworks, embodying a postcolonial struggle between cultural self-definition and imposed Western values (JanMohamed, p. 281).
  • He critiques Western humanism as an ideological mechanism that assimilates and neutralizes minority perspectives, highlighting how hegemony functions in postcolonial settings to control cultural narratives (JanMohamed, p. 282).
• Cultural Studies
  • JanMohamed’s analysis of hegemonic incorporation underscores how dominant Western ideologies subtly assimilate and neutralize minority voices, aligning with Cultural Studies’ focus on the power dynamics in cultural production (JanMohamed, p. 282).
  • His emphasis on cultural marginality as a source of unique expression and perspective underscores the Cultural Studies approach of valuing the narratives and experiences of marginalized groups (JanMohamed, p. 297).
  • The critique of commodification of minority cultures draws attention to how cultural expressions are consumed and stripped of political meaning in mainstream contexts, a core concern in Cultural Studies (JanMohamed, p. 288).
• Marxist Theory
  • JanMohamed’s discussion of class and ideological control through Western humanism aligns with Marxist views on cultural hegemony, showing how dominant ideologies control and mediate the perspectives of oppressed groups (JanMohamed, p. 283).
  • His argument that New Humanism excludes minority voices reflects a Marxist analysis of power structures that perpetuate socio-economic and cultural dominance through selective cultural traditions (JanMohamed, p. 283).
  • By examining the economic dimension of cultural production (e.g., limited access to resources for producing culturally authentic content), JanMohamed reveals how material conditions impact the production and distribution of minority literature (JanMohamed, p. 295).
• Critical Race Theory
  • JanMohamed’s insights into how Western humanism perpetuates racialized exclusion offer a critical race perspective on the cultural and ideological marginalization of minority voices (JanMohamed, p. 289).
  • His concept of cultural resistance within minority literature highlights the role of literature in challenging racist ideologies, aligning with Critical Race Theory’s goal of exposing and dismantling racial oppression in cultural narratives (JanMohamed, p. 297).
  • He discusses how the collective consciousness of marginalized groups is expressed through literature, reinforcing CRT’s emphasis on the value of shared racial and cultural identity as a form of resilience and resistance (JanMohamed, p. 295).
• Reader-Response Theory
  • JanMohamed’s work suggests that minority literature invites readers to engage with narratives that challenge their preconceptions, aligning with Reader-Response Theory’s view of reading as an active, interpretive process (JanMohamed, p. 289).
  • His emphasis on the oppositional stance in minority texts encourages readers to critically engage with issues of race, identity, and power, thus fostering a more active and questioning readership (JanMohamed, p. 297).
• New Historicism
  • By situating minority literature within the socio-political context of Western imperialism and racism, JanMohamed’s approach mirrors New Historicism’s emphasis on understanding texts through their historical and cultural circumstances (JanMohamed, p. 295).
  • His exploration of political and social contexts that shape both the creation and reception of minority literature highlights the New Historicist view that literature both reflects and influences the power structures of its time (JanMohamed, p. 282).
• Postmodernism
  • JanMohamed’s analysis of deterritorialization in minority literature reflects a postmodern interest in subverting traditional forms and meanings, showing how minority writers transform dominant languages to express new ideas (JanMohamed, p. 295).
  • His focus on fragmented and hybrid identities within minority discourse aligns with postmodernism’s critique of fixed, essentialist identities, highlighting how cultural marginalization shapes unique, fluid forms of identity (JanMohamed, p. 297).

Examples of Critiques Through “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed

Literary Work and Author	Critique Through JanMohamed’s Framework
Things Fall Apart by Chinua Achebe	Achebe’s novel embodies a counter-hegemonic discourse by portraying the complexities of Igbo society before and during European colonialism, challenging Western stereotypes about African cultures (p. 281).
Beloved by Toni Morrison	Morrison’s portrayal of Sethe’s trauma and resilience highlights the marginalization and dehumanization African Americans faced. Her story defies hegemonic narratives by centering Black experience (p. 297).
A Grain of Wheat by Ngũgĩ wa Thiong’o	The novel critiques colonial oppression in Kenya and envisions alternative social formations beyond colonial structures, embodying a postcolonial, counter-hegemonic vision that challenges Western norms (p. 295).
Invisible Man by Ralph Ellison	Ellison’s protagonist grapples with invisibility within a white-dominated society, symbolizing the politics of marginalization. The narrative resists assimilation, affirming identity through visibility (p. 297).

Criticism Against “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed

• Overemphasis on the Binary of Dominance and Resistance
  Critics argue that JanMohamed’s framework may oversimplify the complexity of minority literature by framing it primarily as oppositional or resistant, potentially limiting the scope of other nuanced interpretations that focus on aesthetic, personal, or psychological dimensions.
• Limited Flexibility in Defining Minority Literature
  Some scholars suggest that JanMohamed’s approach overly categorizes minority literature as inherently political and counter-hegemonic, which may ignore works that are more introspective or that do not explicitly address cultural or political resistance.
• Underestimation of Liberal Humanism’s Positive Influence
  JanMohamed’s critique of Western humanism as a hegemonic tool may, according to some critics, overlook the role of liberal humanism in advancing civil rights and supporting minority voices through advocacy and inclusion, albeit imperfectly.
• Neglect of Intersectionality
  His framework is sometimes viewed as overly focused on race and postcolonialism, potentially sidelining other aspects of identity, such as gender, sexuality, and class, that interact with and complicate the experience of marginalization.
• Risk of Essentializing Minority Literature
  By defining minority literature through specific characteristics like marginality, collective consciousness, and deterritorialization, JanMohamed’s theory might unintentionally reinforce fixed expectations of how minority literature should engage with dominant culture, limiting diversity within the category.
• Reliance on Western Philosophical Terms
  JanMohamed’s analysis, while critical of Western hegemony, heavily relies on Western theoretical concepts, such as hegemony and Manichean aesthetics, which may be seen as paradoxical or as perpetuating a dependency on Western intellectual traditions even when critiquing them.

Representative Quotations from “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed with Explanation

Quotation	Explanation
“We need to identify and analyze the modes of cultural hegemony as well as the institutions…used in this subjugating process.” (p. 281)	JanMohamed highlights the necessity of examining how cultural dominance is enforced through various institutions, emphasizing the importance of recognizing both overt and subtle methods of control in minority literature.
“Minority critics face the enormous task of defining that ambivalent dialectic.” (p. 281)	He discusses the complex challenge for minority writers in defining their identity while grappling with a simultaneous attraction to and resistance against dominant Western culture, showing the inner conflict that shapes minority discourse.
“The dominant culture’s ability to recognize itself in its own image and refusal to recognize any alterity.” (p. 289)	JanMohamed critiques Western humanism’s tendency to impose its values universally, which marginalizes other cultural expressions and perpetuates a cycle where minority cultures feel compelled to mirror dominant values for validation.
“Humanism, as both theory and institution, mediates hegemonic control.” (p. 281)	He argues that humanism operates as a vehicle for hegemonic control by framing Western values as universally superior, subtly conditioning minority writers and scholars to conform to dominant ideologies under the guise of universal humanism.
“The essays…collectively constitute what Raymond Williams calls a ‘formation.'” (p. 295)	By invoking Raymond Williams’ concept of “formation,” JanMohamed positions minority literature criticism as a structured, almost uniform response to humanism, critiquing how minority scholars often align with hegemonic structures.
“The urgency of this desire for centrality and control can be measured by a fundamental contradiction.” (p. 285)	JanMohamed points out the paradox within humanism: the claim to promote universal values while striving to maintain power, thereby excluding alternative perspectives, a contradiction particularly impactful in minority literature.
“A viable counter-hegemonic discourse must consist of minority literary texts and a criticism that can articulate the challenge of the texts.” (p. 297)	He calls for a critical approach that respects minority texts’ oppositional qualities, advocating for criticism that reinforces the texts’ political resistance rather than neutralizing it through assimilation into hegemonic values.
“The three fundamental characteristics of a ‘minor’ literature are…deterritorialization…politicization…and articulation of collective consciousness.” (p. 295)	Drawing from Deleuze and Guattari, JanMohamed defines minority literature’s core aspects, which make it counter-hegemonic, emphasizing its subversion of dominant norms and its expression of collective identity and political struggle.
“For Copeland…liberation can be achieved by working through, rather than avoiding, racial antagonism.” (p. 293)	JanMohamed interprets The Third Life of Grange Copeland as a narrative that confronts racial issues directly rather than seeking inclusivity in dominant culture, underscoring his argument for minority literature’s focus on marginality.
“The collective experience in minority literature is one of dehumanization and abject marginality.” (p. 296)	He asserts that marginalization defines the universal experience within minority literature, noting that such works document struggles that mainstream literature often overlooks, thus challenging hegemonic narratives of humanism and inclusion.

Suggested Readings: “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse by Abdul R. JanMohamed

1. JanMohamed, Abdul R. “Humanism and Minority Literature: Toward a Definition of Counter-Hegemonic Discourse.” Boundary 2, vol. 12/13, 1984, pp. 281–99. JSTOR, https://doi.org/10.2307/302818. Accessed 12 Nov. 2024.
2. KRISTELLER, PAUL OSKAR. “HUMANISM.” Minerva, vol. 16, no. 4, 1978, pp. 586–95. JSTOR, http://www.jstor.org/stable/41820353. Accessed 12 Nov. 2024.
3. Namboodiripad, E. M. S. “Humanism and Class Struggle in Literature.” Social Scientist, vol. 1, no. 5, 1972, pp. 3–13. JSTOR, https://doi.org/10.2307/3516406. Accessed 12 Nov. 2024.
4. Weitzenfeld, Adam, and Melanie Joy. “An Overview of Anthropocentrism, Humanism, and Speciesism in Critical Animal Theory.” Counterpoints, vol. 448, 2014, pp. 3–27. JSTOR, http://www.jstor.org/stable/42982375. Accessed 12 Nov. 2024.