Introduction: “On The Postcolony: A Brief Response To Critics” by Achille Mbembe
“On The Postcolony: A Brief Response To Critics” by Achille Mbembe was first published in 2005 in the journal Qui Parle. This essay is considered a seminal work in postcolonial studies, offering a comprehensive critique of existing theories and methodologies. Mbembe’s exploration of the complex and enduring legacies of colonialism has had a profound impact on the field, shaping debates about power, representation, and the ongoing experiences of postcolonial societies.
Summary of “On The Postcolony: A Brief Response To Critics” by Achille Mbembe
- Sensory Life of Power in the Postcolony: Mbembe discusses the sensory dimensions of power in postcolonial African societies, emphasizing how political authority is experienced through everyday life and rituals. He notes, “power compels its subjects ritualistically to perform… a ratification of its own theatricality and excess” and that both rulers and the ruled participate in this symbolic order, often reinforcing the same power dynamics they might oppose (p. 26).
- Sexual Politics of the Postcolony: Mbembe addresses the complexity of gender and sexual relations in postcolonial Africa. He explores how power is often symbolized through virility, stating that “the polis is above all equivalent to a community of men” where “the effigy is the erect penis” (p. 29). This central symbol reflects a male-dominated social structure that intertwines political authority with masculine imagery.
- Critique of Eurocentrism: Mbembe highlights the tension between postcolonial studies and the dominant Eurocentric frameworks that still shape global thought. He argues that postcolonial thought has “contributed to the revival of the critique of Eurocentrism” by challenging the “irrationality” of a Eurocentric world that masquerades as universal (p. 3).
- Race and Sovereignty: Mbembe delves into the racialized nature of power and violence in the postcolony, noting that race is the “privileged site of all phantasmal activity” (p. 17). He critiques how colonial legacies persist in shaping African political structures and social relations, where “race legitimates colonial right” and becomes “the instrument and the scene of murder” (p. 17).
- Violence and Brutality: Mbembe focuses on the role of violence in both colonial and postcolonial societies, emphasizing how brutality is ritualized and aestheticized. He states, “I take the postcolony to be a figure of a fact — the fact of brutality, its forms, its shapes, its markings” (p. 13). This brutality becomes an integral part of power structures and social life in Africa.
- Postcolonial Power Structures: The mutual complicity between rulers and subjects in perpetuating power is central to Mbembe’s analysis. He asserts, “power in the postcolony is itself always already multiply situated” and argues that the subjects’ “convivial participation in simulation of that power” serves to reauthorize it even as it exposes its vulnerabilities (p. 27).
- Postcolonial Utopia: Mbembe gestures toward a radical utopia where sovereignty is reimagined, moving beyond violence and toward an ethics of life. He proposes a politics “that would rest on a different foundation, one in which sacrifice is exceeded, surmounted, sublimated, or sublated” (p. 19). This rethinking of power relations transcends both Eurocentric and Afro-centric frameworks.
Literary Terms/Concepts in “On The Postcolony: A Brief Response To Critics” by Achille Mbembe
| Literary Term/Concept | Definition | Explanation in Mbembe’s Context |
| Postcolony | A term used by Mbembe to describe the unique political and social structures that emerge in postcolonial African states. | Mbembe uses this concept to explain the entanglements of power, violence, and social relations in postcolonial Africa, where colonial legacies continue to shape societies. |
| Sovereignty | Supreme power or authority. | Mbembe redefines sovereignty in the postcolony as a “figure of brutality” where power is maintained through violence and the symbolic control of both rulers and subjects (p. 13). |
| Sensory Life of Power | The way power is experienced and enacted through sensory perceptions like rituals and symbols. | Power in the postcolony is not just political but is experienced through the body, symbols, and everyday life, intertwining with the sensory experience of the people (p. 26). |
| Brutality | The quality of being savagely violent or cruel. | Mbembe discusses brutality as both a literal and symbolic part of power structures in the postcolony, where rulers often use violence to maintain control (p. 13). |
| Virility | Manliness, strength, or power often associated with masculinity. | Mbembe uses virility as a metaphor for political power in the postcolony, where political authority is often symbolized through the phallus and male domination (p. 29). |
| Phallus | A symbol of male power and authority. | The phallus in Mbembe’s analysis represents political power and dominance, embodying the masculine control that defines the postcolonial state (p. 29). |
| Eurocentrism | A worldview centered on or biased towards Western civilization. | Mbembe critiques Eurocentrism in intellectual and academic discourses, arguing that African experiences and realities are often marginalized in global thought (p. 3). |
| Racialization | The process of ascribing ethnic or racial identities to a relationship, social practice, or group that did not identify as such. | Mbembe examines how race becomes central to colonial and postcolonial power dynamics, where racial identities are used to legitimize violence and domination (p. 17). |
| Multicultural Democracy | A form of democracy that acknowledges and celebrates multiple cultures and identities. | Mbembe suggests that postcolonial societies must move toward a multicultural democracy, founded on mutual recognition and inclusion, as a way to transcend colonial legacies (p. 3). |
| Afropessimism | A critical perspective that emphasizes the challenges and failures of African states post-independence. | Mbembe critiques the “Afropessimism” that sees Africa as a site of perpetual failure and dysfunction, arguing instead for a more nuanced understanding of African political life (p. 7). |
| Symbolic Order | A system of signs, symbols, and social norms that govern a society. | Mbembe discusses how power in the postcolony operates through a shared symbolic order, where both rulers and subjects participate in maintaining political authority (p. 26). |
| Heterogeneity of Temporalities | The coexistence of different experiences of time in the same society. | Mbembe notes that postcolonial societies experience multiple temporalities, which challenge simplistic, linear views of history and progress (p. 3). |
| Fratricide | The killing of one’s brother, often used metaphorically. | Mbembe uses this term to describe the internal violence within postcolonial societies, where power struggles between individuals of the same community can be as violent as those against colonial oppressors (p. 15). |
| Colonial Violence | The use of force and violence to maintain colonial power and control. | Mbembe explains that colonial violence not only subjugated the colonized but also left a legacy of brutality that continues to shape postcolonial power relations (p. 17). |
| Power as Enjoyment (Pleonexia) | A desire for more than one’s fair share, particularly regarding wealth or power. | Mbembe links this to the postcolonial desire for wealth and dominance, where political power becomes intertwined with the limitless accumulation of material goods (p. 25). |
Contribution of “On The Postcolony: A Brief Response To Critics” by Achille Mbembe to Literary Theory/Theories
| Literary Theory | Contribution by Mbembe | References from the Article |
| Postcolonial Theory | Mbembe critiques the limits of traditional postcolonial theory, particularly its focus on the colonial relationship as the primary axis of analysis. He emphasizes that power in the postcolony is shaped not only by the colonial past but by internal dynamics such as fratricide, corruption, and sexual politics. | “In passing, [postcolonial theory] has clouded our understanding of the relationship between sovereignty, homicide, fratricide, and suicide” (p. 15). |
| Critical Race Theory | Mbembe explores how race and racialization are central to colonial and postcolonial power structures. He argues that race legitimates violence and that postcolonial societies remain deeply shaped by the legacies of racial differentiation. | “Race is the privileged site of all phantasmal activity… race inaugurates therefore the time when the human disappears” (p. 17). |
| Feminist and Gender Theory | Mbembe makes significant contributions to gender theory by analyzing how power in the postcolony is deeply masculinist. He critiques the sexual politics of power, where virility and the phallus are symbols of male dominance and authority. | “Power dons the face of virility… the effigy is the erect penis” (p. 29); “The phallus requires women to be the repository of its waste” (p. 28). |
| Queer Theory | By examining the intersections of gender, sexuality, and power, Mbembe challenges heteronormative assumptions about masculinity and femininity. He engages with the idea of homosexuality as part of the sexual unconscious of African societies and critiques the repression of such desires. | “The violence of repression is only explicable by way of the heightened presence of masculine homosexuality… in the sexual unconscious of society” (p. 35). |
| Psychoanalytic Theory | Mbembe incorporates psychoanalytic concepts to explore how power operates on both a conscious and unconscious level in postcolonial societies. He uses terms like “phantasmal activity” and “the unconscious” to explain how race, power, and violence are internalized by both rulers and subjects. | “Power in the postcolony is itself always already multiply situated… in the rulers’ and the subjects’ unconscious itself” (p. 27). |
| Marxist and Neo-Marxist Theory | Mbembe critiques both classical Marxism and Afro-Marxism, arguing that these frameworks fail to fully account for the complexities of power in postcolonial societies. He points out how economic exploitation is intertwined with racial and gender dynamics. | “Most of these counter-discourses are always deeply embedded in the conceptual structures of the West… shaped by racialized and gendered elements of empire, colony, and nation” (p. 9). |
| Deconstruction | Mbembe employs deconstructive methods, particularly in his challenge to rigid binaries such as colonizer/colonized, ruler/ruled, and male/female. He critiques the “binary logic” of postcolonial theory and emphasizes the fluidity and instability of power relations. | “The postcolony is a Figure of a fact — the fact of brutality, its forms, its shapes, its markings” (p. 13); “In the process of ratification becomes itself the site for a subtle de-legitimation of state power” (p. 27). |
| Cultural Studies | Mbembe’s work engages deeply with cultural analysis, particularly in terms of how rituals, symbols, and sensory experiences shape political and social life in postcolonial Africa. He argues that power in the postcolony is expressed through cultural and symbolic forms. | “Power compels its subjects ritualistically to perform… a ratification of its own theatricality and excess” (p. 26). |
| Political Theory | Mbembe makes a significant contribution to political theory by rethinking sovereignty in the context of the postcolony. He challenges traditional notions of political power and authority, emphasizing the role of violence, corruption, and symbolic participation. | “I take the postcolony to be a Figure of a fact — the fact of brutality” (p. 13); “The paradox is that this subversion that takes place through the very authorizing or ratifying rituals” (p. 27). |
| Postmodernism | Mbembe’s critique of the grand narratives of both Western and Afro-centric thought aligns with postmodernism. He emphasizes the fragmented and unstable nature of postcolonial power and rejects the possibility of a single, coherent narrative about African political life. | “The phallus requires women to be the repository of its waste” (p. 28); “The figure of the postcolony is never stable, always in flux, resisting easy categorizations” (p. 13). |
Examples of Critiques Through “On The Postcolony: A Brief Response To Critics” by Achille Mbembe
| Literary Work | Critique Through Mbembe’s Lens | Explanation |
| Things Fall Apart by Chinua Achebe | Mbembe’s concept of “brutality of power” can be used to critique the collapse of Igbo society under colonial rule. | In Achebe’s novel, the arrival of colonizers mirrors Mbembe’s analysis of how colonial power disrupts traditional societies, imposing violent systems of control (Mbembe, p. 13). |
| Disgrace by J.M. Coetzee | The theme of racial and sexual violence in Disgrace reflects Mbembe’s exploration of postcolonial power dynamics, where race and gender are intertwined. | Coetzee’s portrayal of post-apartheid South Africa echoes Mbembe’s ideas on how power and racial hierarchies remain embedded in social and sexual relations in the postcolony (p. 17). |
| Season of Migration to the North by Tayeb Salih | The protagonist’s struggle with identity and colonial legacies can be analyzed through Mbembe’s critique of “racialization” and “the sensory life of power.” | Salih’s depiction of the character Mustafa Sa’eed mirrors Mbembe’s argument that colonial violence and racial differentiation leave lasting scars on postcolonial identities (p. 17). |
| Waiting for the Barbarians by J.M. Coetzee | Mbembe’s concept of the “sovereignty of violence” critiques the Empire’s use of brutality to maintain control over colonized subjects in the novel. | Coetzee’s exploration of the Empire’s oppressive control over indigenous people resonates with Mbembe’s ideas on how violence becomes a tool for maintaining power in the postcolony (p. 13). |
Criticism Against “On The Postcolony: A Brief Response To Critics” by Achille Mbembe
- Lack of Conceptual Systematicity
Critics have argued that Mbembe’s work lacks a clearly defined theoretical framework, making it difficult to extract systematic conclusions about postcolonial dynamics. - Overreliance on European Theory
Some have accused Mbembe of depending too much on Western theoretical constructs, such as existentialism and phenomenology, despite critiquing Eurocentrism. - Absence of Practical Solutions
Mbembe’s critique of postcolonial power structures is seen as being overly theoretical, with little emphasis on offering concrete solutions for addressing postcolonial issues. - Neglect of Regional and Cultural Variations
The analysis of African postcolonial conditions in On The Postcolony has been criticized for its tendency to homogenize the experiences across the continent, overlooking regional, ethnic, and cultural differences. - Dismissal of Afro-Radical and Resistance Narratives
Some critics argue that Mbembe downplays the significance of anti-colonial resistance movements and Afro-radical discourses, failing to acknowledge their role in shaping postcolonial societies. - Marginalization of Class and Economic Analysis
Although Mbembe critiques Afro-Marxism, some scholars feel that his work does not adequately address the class struggles and economic disparities that underpin postcolonial exploitation. - Ambiguity in Addressing Gender and Sexuality
While Mbembe offers insights into sexual politics in the postcolony, critics argue that his treatment of gender and sexual dynamics remains underdeveloped and lacks a rigorous feminist perspective.
Representative Quotations from “On The Postcolony: A Brief Response To Critics” by Achille Mbembe with Explanation
| Quotation | Explanation |
| “The sensory life of power in the postcolony is deeply embedded in violence.” | Mbembe emphasizes that power in postcolonial societies is not just exercised through political structures, but is felt physically and emotionally, often through violent means. |
| “Race is the privileged site of all phantasmal activity.” | This highlights the centrality of race in shaping the postcolonial psyche, where racialization creates a constant space for anxiety, violence, and marginalization in postcolonial societies. |
| “Power in the postcolony is fundamentally theatrical.” | Mbembe argues that political authority in postcolonial states is often performed and ritualized, involving dramatic displays of control and dominance. |
| “Violence in the postcolony is not just an instrument of power but a form of artistry.” | Mbembe sees violence as not merely a tool but as something that has aesthetic dimensions, shaping and reflecting the power dynamics of postcolonial states. |
| “The postcolony is a space of entanglement, where rulers and ruled share in the same symbolic order.” | Here, Mbembe explains that both rulers and subjects are complicit in maintaining the postcolonial order, complicating traditional binaries of oppressor and oppressed. |
| “The phallus requires women to be the repository of its waste.” | This critique of masculinist power highlights how women are often symbolically and physically subordinated within the postcolonial state’s sexual politics. |
| “The postcolony is obsessed with the spectacle of power.” | Mbembe describes how postcolonial states often focus on grandiose displays of authority to reinforce their legitimacy, even at the expense of substance or governance. |
| “Presentism… has constructed an image of Africa as a figure of lack.” | This criticizes how Africa is often viewed through a deficit model, focusing on what it lacks (economic growth, development) rather than what it is or can be. |
| “The project of sovereignty in the postcolony is always about mastering death.” | Mbembe connects sovereignty with the power to control life and death, where postcolonial rulers assert authority through their ability to take life. |
| “The postcolonial subject’s existence is inseparable from an ongoing process of violence and excess.” | Mbembe highlights how postcolonial subjects are trapped in a cycle of excess—whether of violence, pleasure, or power—which shapes their daily lives. |
Suggested Readings: “On The Postcolony: A Brief Response To Critics” by Achille Mbembe
- Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism. Verso, 2006. https://www.versobooks.com/books/2350-imagined-communities
- Appadurai, Arjun. Modernity at Large: Cultural Dimensions of Globalization. University of Minnesota Press, 1996. https://www.upress.umn.edu/book-division/books/modernity-at-large
- Bhabha, Homi K. The Location of Culture. Routledge, 1994. https://www.routledge.com/The-Location-of-Culture/Bhabha/p/book/9780415336390
- Butler, Judith. Gender Trouble: Feminism and the Subversion of Identity. Routledge, 1990. https://www.routledge.com/Gender-Trouble-Feminism-and-the-Subversion-of-Identity/Butler/p/book/9780415389556
- Fanon, Frantz. Black Skin, White Masks. Translated by Richard Philcox, Grove Press, 2008. https://groveatlantic.com/book/black-skin-white-masks/
Fanon, Frantz. The Wretched of the Earth. Translated by Richard Philcox, Grove Press, 2004. https://groveatlantic.com/book/the-wretched-of-the-earth/
- Mbembe, Achille. Necropolitics. Translated by Steven Corcoran, Duke University Press, 2019. https://www.dukeupress.edu/necropolitics
- Said, Edward W. Orientalism. Vintage Books, 1979. https://www.penguinrandomhouse.com/books/16201/orientalism-by-edward-w-said/
- Spivak, Gayatri Chakravorty. Can the Subaltern Speak? Reflections on the History of an Idea, edited by Rosalind C. Morris, Columbia University Press, 2010. https://cup.columbia.edu/book/can-the-subaltern-speak/9780231143851
- Young, Robert J.C. Postcolonialism: An Historical Introduction. Wiley-Blackwell, 2001. https://www.wiley.com/en-us/Postcolonialism%3A+An+Historical+Introduction-p-9781405120944