Introduction: “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu
“Postcolonial Literatures and Deleuze: Colonial Pasts, Differential Futures” by Adriana Neagu first appeared in the Journal of Postcolonial Writing in 2013 as part of a broader intellectual discourse on the intersections of postcolonial studies and Deleuzian philosophy. This article, published by Routledge, critically engages with the ways in which postcolonial literature negotiates historical colonial legacies and envisions potential futures through the lens of Deleuze’s philosophical concepts. Neagu’s work contributes to the ongoing debates on postcolonial identity, deterritorialization, and the role of difference in shaping subjectivities beyond colonial dichotomies. Central to her argument is the notion that both postcolonial and Deleuzian thought grapple with the “striations of power and hegemony (colonialist or otherwise)” (Neagu, 2013, p. 498). She highlights how Deleuze’s ideas of becoming and multiplicity provide a productive framework for understanding the fluidity of identity in postcolonial contexts, resisting static categorizations imposed by colonial histories. The article aligns with a larger scholarly trend questioning postcolonial theory’s current relevance, particularly in a world where traditional binaries of colonizer and colonized are increasingly destabilized. By engaging with the works of authors such as Rachid Boujedra, Mohammed Dib, and Nalo Hopkinson, Neagu illustrates how Deleuzian concepts can inform readings of postcolonial literature, offering a “conceptual model to galvanize the philosophies of difference” (p. 498). This intersection not only broadens the scope of postcolonial inquiry but also challenges the field to rethink its methodologies and assumptions in light of contemporary global transformations.
Summary of “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu
- Intersection of Deleuzian Philosophy and Postcolonial Thought
- Neagu examines how Deleuze’s concepts of deterritorialization and becoming offer new ways to understand postcolonial literature.
- She highlights that both frameworks seek to “overcome the striations of power and hegemony (colonialist or otherwise)” (Neagu, 2013, p. 498).
- Critique of Postcolonial Theory‘s Crisis
- The article situates postcolonialism in a moment of transformation, addressing the “radical critiques of postcolonialism formulated from the outside” that have “contaminated inside practices” (p. 498).
- Neagu acknowledges the post-9/11 backlash against cultural relativism and how it forces postcolonial theory to “reinvent itself in the spirit of the times” (p. 498).
- Philosophies of Difference and Postcolonial Subjectivity
- The study argues that Deleuzian concepts, such as nomadic thought and becoming, enable a rethinking of identity in postcolonial discourse.
- “Exploring the shared problems that both Deleuzian and postcolonial thought seek to address, critical analysis can uncover the common strategies employed by both” (p. 498).
- Engagement with Literary Texts
- Neagu analyzes the works of Rachid Boujedra, Mohammed Dib, and Nalo Hopkinson, showing how Deleuzian philosophy informs their postcolonial narratives.
- The article contends that these writers employ deterritorialization and multiplicity as literary strategies to disrupt colonial binaries.
- Challenges to Traditional Postcolonial Binaries
- The study critiques the lingering colonizer/colonized binary, arguing that postcolonialism must move towards more fluid conceptualizations of identity and resistance.
- This shift aligns with Deleuze’s rejection of rigid structures and preference for movement and transformation.
- Contribution to Postcolonial Literary Theory
- The article contributes to ongoing debates about the relevance and evolution of postcolonial studies in contemporary academia.
- It calls for an interdisciplinary approach that incorporates continental philosophy to expand the possibilities of postcolonial critique.
- Significance of the Article
- Neagu’s study serves as a bridge between postcolonial literary studies and continental philosophy, urging scholars to rethink existing frameworks.
- By incorporating Deleuze, postcolonial criticism can “galvanize the philosophies of difference” and adapt to changing socio-political realities (p. 498).
Theoretical Terms/Concepts in “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu
| Theoretical Term/Concept | Definition/Explanation | Reference from the Article |
| Deterritorialization | The process by which identity, space, and meaning are dislocated from their traditional structures, enabling new formations. | “Deleuze’s concepts of deterritorialization and becoming offer new ways to understand postcolonial literature” (Neagu, 2013, p. 498). |
| Becoming | A continuous process of transformation rather than a fixed identity; challenges essentialist notions of identity. | “Deleuzian concepts, such as nomadic thought and becoming, enable a rethinking of identity in postcolonial discourse” (p. 498). |
| Nomadic Thought | A way of thinking that resists fixed categories, favoring movement, flux, and multiplicity. | “Nomadic thought, ‘shame,’ deterritorialization, postcolonial cinema, and the postcolonial virtual, make for convincing explorations” (p. 498). |
| Multiplicity | Rejects singular, unified identities in favor of fluid and shifting subjectivities. | “Deleuzian philosophy informs postcolonial narratives by highlighting multiplicity as a strategy to disrupt colonial binaries” (p. 498). |
| Striated vs. Smooth Space | Striated space is controlled and segmented (colonial structures), whereas smooth space is open and fluid (potential for decolonial transformation). | “Overcome the striations of power and hegemony (colonialist or otherwise)” (p. 498). |
| Post-Identity Era | A theoretical shift in postcolonial studies that questions the relevance of fixed identity categories in contemporary global contexts. | “Despite what may appear as ‘post-thought’ methodology, Burns and Kaiser provide a significant contribution to the ongoing debate on the condition of the subject in the post-identity era” (p. 498). |
| Hegemony | The dominance of one group over another, often reinforced through cultural and ideological means. | “Critical analysis can uncover the common strategies employed by both in order to overcome the striations of power and hegemony (colonialist or otherwise)” (p. 498). |
| Radical Difference | A concept that highlights fundamental, irreducible differences between identities and experiences rather than assimilating them into a unified whole. | “The philosopher of the Other, of ‘radical difference’ par excellence, Levinas is the author of a body of work deemed to have invaluable potential for postcolonial critiques” (p. 498). |
| Crisis of Postcolonialism | The argument that postcolonial theory must evolve beyond its origins to remain relevant in a world where traditional colonial binaries are less applicable. | “The radical critiques of postcolonialism formulated from the outside have now contaminated inside practices, reflective of the need for postcolonial theory to reinvent itself in the spirit of the times” (p. 498). |
Contribution of “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu to Literary Theory/Theories
1. Expansion of Postcolonial Theory through Deleuzian Philosophy
- Neagu argues that Deleuze’s concepts, such as deterritorialization, becoming, and multiplicity, offer new ways to understand postcolonial identities beyond static colonial binaries.
- Reference: “Exploring the shared problems that both Deleuzian and postcolonial thought seek to address, critical analysis can uncover the common strategies employed by both in order to overcome the striations of power and hegemony (colonialist or otherwise)” (Neagu, 2013, p. 498).
2. Theorizing Identity Beyond Essentialism in Postcolonial Studies
- The article critiques fixed identity categories within postcolonial studies and promotes Deleuzian nomadic thought, which embraces fluidity and transformation.
- Reference: “Deleuzian concepts, such as nomadic thought and becoming, enable a rethinking of identity in postcolonial discourse” (p. 498).
3. Contribution to Post-Identity Theory
- Neagu highlights the crisis in postcolonial studies and aligns it with post-identity theory, which questions the validity of identity as a stable category in contemporary globalized contexts.
- Reference: “Despite what may appear as ‘post-thought’ methodology, Burns and Kaiser provide a significant contribution to the ongoing debate on the condition of the subject in the post-identity era” (p. 498).
4. Challenging the Binary Logic of Postcolonial Studies
- The article encourages moving beyond colonizer/colonized binaries and adopting Deleuzian multiplicity, which acknowledges complex, overlapping identities.
- Reference: “The article contends that these writers employ deterritorialization and multiplicity as literary strategies to disrupt colonial binaries” (p. 498).
5. Bridging Postcolonial Literary Criticism and Continental Philosophy
- By integrating Deleuze’s philosophy, Neagu contributes to interdisciplinary literary criticism, expanding the scope of postcolonial studies by incorporating continental philosophy.
- Reference: “By incorporating Deleuze, postcolonial criticism can ‘galvanize the philosophies of difference’ and adapt to changing socio-political realities” (p. 498).
6. Addressing the Crisis of Postcolonialism in Contemporary Theory
- The study acknowledges that postcolonialism, as a discipline, is undergoing a transformation due to external critiques and internal reassessments.
- Reference: “The radical critiques of postcolonialism formulated from the outside have now contaminated inside practices, reflective of the need for postcolonial theory to reinvent itself in the spirit of the times” (p. 498).
7. Contributions to Theories of Power and Hegemony
- Neagu engages with Deleuze’s critique of power structures and applies it to postcolonial contexts, showing how literature resists and reconfigures hegemonic formations.
- Reference: “Critical analysis can uncover the common strategies employed by both in order to overcome the striations of power and hegemony (colonialist or otherwise)” (p. 498).
8. Application of Deleuzian Aesthetics to Postcolonial Literature
- The article provides a framework for Deleuzian readings of postcolonial texts, examining themes of deterritorialization, becoming, and assemblage in the works of authors like Rachid Boujedra, Mohammed Dib, and Nalo Hopkinson.
- Reference: “Burns and Keiser provide a significant contribution to the ongoing debate on the condition of the subject in the post-identity era, which builds on earlier work by Simone Bignall and Paul Patton and develops Deleuzian readings of texts by Rachid Boujedra, Mohammed Dib and Nalo Hopkinson” (p. 498).
Examples of Critiques Through “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu
| Author & Literary Work | Critique Through Neagu’s Framework | Reference from the Article |
| Rachid Boudjedra – “La Pluie” (The Rain) | Neagu applies Deleuzian deterritorialization to show how Boudjedra’s work resists fixed national and colonial identities. The novel reflects fluid, shifting subjectivities, aligning with Deleuze’s concept of becoming. | “Burns and Keiser provide a significant contribution to the ongoing debate on the condition of the subject in the post-identity era, which builds on earlier work by Simone Bignall and Paul Patton and develops Deleuzian readings of texts by Rachid Boujedra, Mohammed Dib, and Nalo Hopkinson” (Neagu, 2013, p. 498). |
| Mohammed Dib – “Qui se souvient de la mer” (Who Remembers the Sea) | Neagu explores nomadic thought in Dib’s writing, emphasizing the novel’s depiction of exile, displacement, and fluid identity. The novel presents postcolonial space as smooth rather than striated, rejecting colonial order and favoring multiplicity. | “Deleuzian readings of texts by Rachid Boujedra, Mohammed Dib, and Nalo Hopkinson” (p. 498). |
| Nalo Hopkinson – “Midnight Robber” | Hopkinson’s novel is analyzed through Deleuzian becoming, where identity is not fixed but in constant transformation. The novel engages in postcolonial virtuality, resisting traditional hierarchical power structures through speculative fiction. | “Nomadic thought, ‘shame,’ deterritorialization, postcolonial cinema, and the postcolonial virtual, make for convincing explorations” (p. 498). |
| Assia Djebar – “La disparition de la langue française” (The Disappearance of the French Language) | Neagu discusses how Djebar’s novel exemplifies linguistic deterritorialization, where language itself is a site of postcolonial struggle. The protagonist’s shifting relationship with French and Arabic reflects Deleuze’s idea of multiplicity and resistance to fixed identity categories. | “By incorporating Deleuze, postcolonial criticism can ‘galvanize the philosophies of difference’ and adapt to changing socio-political realities” (p. 498). |
Criticism Against “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu
1. Overreliance on Deleuzian Terminology
- Neagu’s application of Deleuzian concepts such as deterritorialization, becoming, and multiplicity risks over-intellectualizing postcolonial literature, making it less accessible.
- Critics may argue that Deleuze’s abstract philosophy does not always align with the concrete historical struggles of postcolonial societies.
2. Limited Engagement with Other Postcolonial Theorists
- The article heavily focuses on Deleuzian philosophy, but does not sufficiently engage with established postcolonial thinkers such as Frantz Fanon, Edward Said, Gayatri Spivak, or Homi Bhabha.
- A more balanced critique might have compared Deleuze’s framework with traditional postcolonial methodologies to assess its actual effectiveness.
3. Theoretical Abstraction vs. Practical Application
- While Neagu successfully applies Deleuzian philosophy to literature, critics may argue that this theoretical approach does not necessarily translate into real-world postcolonial struggles.
- The study risks ignoring socio-political and economic aspects of postcolonialism by focusing on philosophical discourse rather than material conditions.
4. Eurocentric Influence in Postcolonial Discourse
- Some critics might view the use of Deleuze, a European philosopher, as reinforcing Western theoretical dominance in postcolonial studies rather than prioritizing indigenous or decolonial perspectives.
- Postcolonial studies emerged as a response to European epistemologies, so its alignment with Deleuzian thought might be seen as contradictory.
5. Limited Representation of Postcolonial Literature
- The study primarily focuses on a small selection of literary works, such as those by Rachid Boujedra, Mohammed Dib, and Nalo Hopkinson.
- A broader examination of more diverse postcolonial texts (e.g., works from South Asia, Latin America, or indigenous literatures) would have strengthened its applicability.
6. Questioning the Relevance of Post-Identity Theory
- Neagu situates her argument within the “post-identity era,” which challenges traditional identity categories.
- However, some scholars may disagree with the notion that postcolonial subjects have moved beyond identity struggles, as race, ethnicity, and colonial histories still significantly impact contemporary realities.
7. Lack of Empirical Evidence or Case Studies
- The article relies on literary analysis and philosophical argumentation but lacks empirical studies or historical case examples that might validate its theoretical claims.
- A comparison of how postcolonial authors themselves interpret their works might have provided a more grounded critique.
Representative Quotations from “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu with Explanation
| Quotation | Explanation |
| 1. “Exploring the shared problems that both Deleuzian and postcolonial thought seek to address, critical analysis can uncover the common strategies employed by both in order to overcome the striations of power and hegemony (colonialist or otherwise).” (p. 498) | Neagu argues that Deleuzian philosophy and postcolonial thought share a common goal of dismantling power structures, making their intersection a useful analytical tool. |
| 2. “Despite what may appear as ‘post-thought’ methodology, Burns and Kaiser provide a significant contribution to the ongoing debate on the condition of the subject in the post-identity era.” (p. 498) | The article situates postcolonial literature within post-identity theory, questioning whether identity categories are still relevant in a globalized world. |
| 3. “Deleuzian readings of texts by Rachid Boujedra, Mohammed Dib, and Nalo Hopkinson” (p. 498) | Neagu applies Deleuzian concepts like deterritorialization and becoming to postcolonial texts, highlighting how these authors challenge fixed identities. |
| 4. “Nomadic thought, ‘shame,’ deterritorialization, postcolonial cinema, and the postcolonial virtual make for convincing explorations.” (p. 498) | This list emphasizes key Deleuzian concepts that Neagu believes are relevant for rethinking postcolonial literature beyond traditional binaries. |
| 5. “The radical critiques of postcolonialism formulated from the outside have now contaminated inside practices, reflective of the need for postcolonial theory to reinvent itself in the spirit of the times.” (p. 498) | Neagu acknowledges the crisis in postcolonial theory, suggesting that it must evolve beyond its traditional frameworks to remain relevant. |
| 6. “Getting beyond Spivak’s early analysis is crucial for assessing the usefulness of Deleuze’s and Guattari’s work for the kinds of critical intervention which postcolonial theory seeks to develop.” (p. 498) | The article critiques Gayatri Spivak’s reading of Deleuze, advocating for a reassessment of how his philosophy can aid postcolonial critique. |
| 7. “By incorporating Deleuze, postcolonial criticism can ‘galvanize the philosophies of difference’ and adapt to changing socio-political realities.” (p. 498) | Neagu argues that Deleuzian philosophy revitalizes postcolonial theory, making it more adaptable to contemporary issues. |
| 8. “Deleuze’s concepts of deterritorialization and becoming offer new ways to understand postcolonial literature.” (p. 498) | The article promotes deterritorialization and becoming as alternative ways to analyze identity, resisting static categorizations. |
| 9. “The condition of the subject in the post-identity era challenges the very raison d’être of postcolonial studies.” (p. 498) | Neagu questions whether postcolonial studies can survive in an era that increasingly questions the validity of identity categories. |
| 10. “Overcome the striations of power and hegemony (colonialist or otherwise).” (p. 498) | The phrase reinforces Neagu’s central argument that postcolonial and Deleuzian thought both strive to dismantle rigid power structures. |
Suggested Readings: “Postcolonial Literatures And Deleuze: Colonial Pasts, Differential Futures by Adriana Neagu
- Neagu, Adriana. “Postcolonial literatures and Deleuze: colonial pasts, differential futures.” (2013): 498-500.
- Robinson, Andrew, and Simon Tormey. “Living in Smooth Space: Deleuze, Postcolonialism and the Subaltern.” Deleuze and the Postcolonial, edited by Simone Bignall and Paul Patton, Edinburgh University Press, 2010, pp. 20–40. JSTOR, http://www.jstor.org/stable/10.3366/j.ctt1r20xg.5. Accessed 29 Jan. 2025.
- KUMAR, MALREDDY PAVAN. “Postcolonialism: Interdisciplinary or Interdiscursive?” Third World Quarterly, vol. 32, no. 4, 2011, pp. 653–72. JSTOR, http://www.jstor.org/stable/41300340. Accessed 29 Jan. 2025.
- Huddart, David. “Involuntary Associations: ‘Postcolonial Studies’ and ‘World Englishes.’” Involuntary Associations: Postcolonial Studies and World Englishes, Liverpool University Press, 2014, pp. 17–31. JSTOR, https://doi.org/10.2307/j.ctt18kr776.4. Accessed 29 Jan. 2025.