Introduction: “Postcolonialism and ‘postcolonialism'” by Terry Eagleton
“Postcolonialism and ‘postcolonialism'” by Terry Eagleton first appeared in 1998 in the journal Interventions: International Journal of Postcolonial Studies. This article holds significant importance in literature and literary theory due to its critical examination of the term “postcolonialism” itself. Eagleton challenges the assumptions and limitations of the concept, arguing that it often obscures rather than illuminates the complex realities of postcolonial experiences. His essay has sparked important debates and continues to influence discussions on postcolonial theory and its applications.
Summary of “Postcolonialism and ‘postcolonialism'” by Terry Eagleton
- Critique of the Term “Postcolonialism”:
- Eagleton opens by emphasizing how postcolonial theorists often start by questioning the very concept of postcolonialism. The term is viewed as oversimplified, falsely homogeneous, and problematic in addressing ongoing forms of colonization, both direct and indirect.
- He asserts that postcolonialism is criticized for presenting a chronological issue where the colonial condition still persists. It “suggests a confident posteriority to a condition which still prevails in transformed guise” (Eagleton, 1998).
- Distinction Between Postcolonialism and ‘Postcolonialism’:
- Eagleton differentiates between two forms of postcolonialism: the political-economic reality of former colonies and the academic, theoretical construct labeled ‘postcolonialism’.
- The latter has its roots in Western intellectual history and operates within the scope of modern theoretical concepts. “‘Postcolonialism’ is a way of analysing a true state of affairs in terms of certain currently rather modish western theoretical concepts” (Eagleton, 1998).
- Hostility Toward Essentialism:
- A major aspect of ‘postcolonialism’ is its hostility to essentialism, which includes the rejection of a universal human nature. Postcolonialists reject liberal humanist ideals that generalize human experiences, preferring to focus on cultural differences.
- Eagleton challenges this approach by pointing out its inherent contradictions, such as replacing one form of essentialism with another when cultural difference is emphasized over universal humanity.
- Criticism of Key ‘Postcolonial’ Concepts:
- Concepts such as hybridity, non-exclusivity, and openness to the Other are integral to ‘postcolonialism’. However, Eagleton argues that such ideals can be hypocritical because they implicitly assume the value of a common humanity, a notion they outwardly reject.
- Furthermore, Eagleton notes that not all forms of hybridity or difference are positive, citing examples such as exclusionary nationalist movements (Mussolini vs. Mozambique).
- Rejection of Totalities:
- Eagleton critiques postcolonial theorists for their rejection of systematic thinking and totalities. He points out that, in the real world, social and economic systems are interconnected and can have widespread consequences (e.g., a crisis in Asia affecting the West).
- He criticizes postcolonialism for ignoring this reality, stating that the dismissal of totalities is a weakness in the face of global economic and political interconnectedness.
- Suppression of Class Struggle:
- Eagleton accuses ‘postcolonialism’ of sidelining class struggle in favor of cultural identity politics. He notes that postcolonial discourse has played a role in displacing socialist ideas and class-based political movements.
- The focus on cultural identity, he argues, has emerged partly due to the difficulty of addressing more significant political conflicts in the West.
- Culturalism and Political Ethic:
- Eagleton views ‘postcolonialism’ as a form of culturalism that inflates the importance of cultural factors in global politics. He critiques the tendency to focus on identity and marginality rather than on economic issues such as trade agreements and military alliances.
- He suggests that the acknowledgment of cultural difference, while necessary, should not overshadow the broader ethical imperative of human solidarity and reciprocity.
- Conclusion – The Conflict Between Postcolonialism and ‘Postcolonialism’:
- Eagleton concludes by calling for a conflict between postcolonialism and ‘postcolonialism’, arguing that while openness, dialogue, and hybridization are important, ‘postcolonialism’—as the theoretical construct—should ultimately “lose out.”
- He emphasizes that solidarity and coherence in political action are necessary for addressing real-world inequalities, implying that the academic focus on cultural hybridity is insufficient.
Literary Terms/Concepts in “Postcolonialism and ‘postcolonialism'” by Terry Eagleton
| Literary Term/Concept | Explanation | Quotation/Reference |
| Postcolonialism | Refers to the political, cultural, and economic conditions of former colonies after they gained independence, often addressing the lingering effects of colonialism. | “There is obviously a lot of the globe which used to be colonized directly and is now colonized by other means…” (Eagleton, 1998) |
| ‘Postcolonialism’ | A theoretical framework, rooted in Western intellectual history, that critically examines postcolonial conditions using contemporary concepts such as hybridity, identity, and cultural difference. This version is more abstract and controversial. | “At the same time, there is a particular theoretical agenda known as ‘postcolonialism’…” (Eagleton, 1998) |
| Essentialism | The belief in an intrinsic, unchanging human nature or characteristics. In postcolonial theory, it is rejected as a means of suppressing cultural difference and homogenizing identities. | “Postcolonialism usually entails… a fierce hostility to… ‘essentialism’.” (Eagleton, 1998) |
| Hybridity | A key concept in postcolonial theory, hybridity refers to the mixing of cultures, identities, and ideas resulting from colonial encounters. Postcolonialists often view this as positive, but Eagleton questions its universal virtue. | “Or take the favoured ‘postcolonial’ concepts of hybridity, non-exclusivity, multiplicity…” (Eagleton, 1998) |
| Non-exclusivity | The idea that identities or cultures are not rigidly defined and can be open to multiple influences. This concept is aligned with the postcolonial emphasis on fluidity and rejection of fixed categories. | “Non-exclusivity… openness to the Other, the dissemination of difference…” (Eagleton, 1998) |
| Multiplicity | Refers to the postcolonial idea that identities and realities are plural, diverse, and cannot be reduced to singular narratives. | “Multiplicity… openness to the Other, the dissemination of difference…” (Eagleton, 1998) |
| Transgressiveness | A postcolonial term denoting the act of crossing cultural, social, or political boundaries, often associated with resistance to established norms and power structures. | “Take the favoured ‘postcolonial’ concepts of… transgressiveness…” (Eagleton, 1998) |
| Culturalism | A concept Eagleton critiques, where cultural factors are given disproportionate importance in explaining global inequalities, often sidelining economic and political dimensions. | “‘Postcolonialism’, like postmodernism in general, is among other things a brand of culturalism, which inflates the significance of cultural factors in human affairs.” (Eagleton, 1998) |
| Anti-Essentialism | The rejection of the idea of a universal human nature or essence. Postcolonialists often argue that this view allows for the recognition of cultural difference without resorting to generalizations. | “A fierce hostility to… ‘essentialism’… means rejecting the idea of a general common humanity, or human nature, as a liberal humanist stratagem for suppressing cultural difference.” (1998) |
Contribution of “Postcolonialism and ‘postcolonialism'” by Terry Eagleton to Literary Theory/Theories
- Critiques the Term “Postcolonialism”:
- It oversimplifies diverse situations (Bullet point 1).
- It suggests a false sense of “post” – colonialism still exists in new forms (Bullet point 2).
- It focuses on trendy Western theories instead of the realities of postcolonial societies (Bullet point 3).
- Distinguishes Between “Postcolonialism” and “‘Postcolonialism'”:
- “Postcolonialism” refers to the actual state of former colonies (exploitation by new means) (Bullet point 1).
- “‘Postcolonialism'” refers to a specific theoretical approach with limitations (Bullet point 3).
- Highlights Issues with “‘Postcolonialist'” Theory:
- Overemphasis on cultural factors and identity over economic realities (Bullet points 4 & 5).
- Disdain for class struggle as a concept (Bullet point 6).
- Neglect of global power structures like the IMF (Bullet point 5).
- Preference for celebrating difference over human solidarity (Bullet point 5).
Overall Argument:
Eagleton argues that “‘postcolonialism'” theory, while well-intentioned, suffers from limitations. It prioritizes trendy Western ideas and cultural factors over the harsh realities of ongoing economic exploitation faced by former colonies. He suggests a more nuanced approach that acknowledges both cultural complexities and the importance of class struggle and global economic structures.
Examples of Critiques Through “Postcolonialism and ‘postcolonialism'” by Terry Eagleton
| Literary Work | Critique Using Eagleton’s Concepts | Relevant Concept |
| Heart of Darkness by Joseph Conrad | Eagleton’s critique would focus on the way Conrad presents a Eurocentric perspective of Africa, where colonial subjects are either marginalized or dehumanized. While postcolonialism addresses this imbalance, ‘postcolonialism’ might analyze it through modern theoretical constructs like hybridity and cultural difference. | Eurocentrism, Hybridity |
| Wide Sargasso Sea by Jean Rhys | Eagleton would likely praise the novel for exposing the consequences of colonialism, particularly its psychological impact on the colonized, while critiquing ‘postcolonialism’ for overly theoretical discussions on identity politics and hybridity that may overshadow material concerns like class and economic exploitation. | Culturalism vs. Class Struggle |
| Things Fall Apart by Chinua Achebe | Eagleton would acknowledge Achebe’s exploration of colonial disruption in traditional African society but might critique ‘postcolonialism’ for focusing too heavily on cultural identity, potentially overlooking the broader economic systems of exploitation highlighted in the novel. | Cultural Identity, Class Struggle |
| A Passage to India by E.M. Forster | Eagleton might critique Forster’s novel for presenting cultural encounters between British and Indian characters through a lens of essentialism and cultural difference. While postcolonialism addresses this, ‘postcolonialism’ may overly focus on hybridity and dialogue, downplaying the material inequalities of the British Empire. | Essentialism, Hybridity vs. Materialism |
Criticism Against “Postcolonialism and ‘postcolonialism'” by Terry Eagleton
- Oversimplification of Postcolonialism:
- Critics argue that Eagleton oversimplifies the vast and complex field of postcolonial theory by reducing it to a binary between postcolonial reality and ‘postcolonial’ theoretical abstraction.
- Dismissal of Cultural Identity Politics:
- Eagleton’s critique of postcolonialism as a form of “culturalism” is seen as dismissive of the significance of cultural identity in postcolonial struggles. Critics contend that he undermines the importance of recognizing marginalized identities and their fight against cultural hegemony.
- Excessive Focus on Class Struggle:
- Eagleton’s emphasis on class struggle as the primary lens for analyzing postcolonial societies is criticized for being overly Marxist, neglecting the specificities of race, ethnicity, and culture, which are central to postcolonial analysis.
- Inadequate Engagement with Postcolonial Theorists:
- Some critics suggest that Eagleton does not engage deeply enough with key postcolonial theorists like Edward Said, Gayatri Spivak, or Homi Bhabha, whose works are foundational in shaping the field of postcolonial studies.
- Undervaluation of Hybridity and Difference:
- Eagleton’s skepticism toward concepts like hybridity, multiplicity, and transgressiveness is seen by some as reactionary. Postcolonial theorists argue that these ideas are crucial for understanding the fluid, dynamic identities and conditions of postcolonial societies.
- Neglect of Global Economic and Political Systems:
- Although Eagleton criticizes ‘postcolonialism’ for focusing on cultural factors, some critics point out that his essay itself lacks substantive analysis of the global economic and political systems that sustain neocolonialism.
- Elitism and Overly Theoretical Approach:
- Eagleton’s language and critique are sometimes viewed as elitist, catering more to an academic audience and lacking practical relevance for real-world postcolonial struggles and movements.
- Binary Opposition Between Postcolonialism and ‘Postcolonialism’:
- Critics argue that the binary opposition between postcolonialism (as reality) and ‘postcolonialism’ (as theory) in Eagleton’s essay is artificial, as both aspects are interrelated and influence each other.
- Minimization of the Role of Cultural Studies:
- Eagleton’s critique downplays the role of cultural studies in postcolonialism, which has been instrumental in exploring how colonial power is exercised not just politically and economically but also through culture, media, and representation.
Representative Quotations from “Postcolonialism and ‘postcolonialism'” by Terry Eagleton with Explanation
| Quotation | Explanation |
| “There must surely be in existence somewhere a secret handbook for aspiring postcolonial theorists…” | Eagleton humorously critiques the formulaic nature of postcolonial writing, where theorists begin by questioning the legitimacy of the term “postcolonialism.” |
| “The term ‘postcolonialism’ won’t do because it falsely homogenizes a set of diverse conditions…” | Eagleton points out the flaws in the term “postcolonialism,” arguing that it simplifies and generalizes complex historical and cultural situations. |
| “There is something called postcolonialism and … something called ‘postcolonialism’ too.” | He makes a distinction between the real political-economic conditions of postcolonial societies and the theoretical, intellectual construct labeled ‘postcolonialism.’ |
| “‘Postcolonialism’ is a way of analysing a true state of affairs in terms of certain currently rather modish concepts.” | Eagleton critiques ‘postcolonialism’ for relying heavily on trendy Western theoretical concepts rather than focusing on concrete material conditions. |
| “Postcolonialism usually entails… a fierce hostility to… ‘essentialism.'” | This highlights the postcolonial rejection of universal human nature and emphasis on cultural difference, a key critique Eagleton engages with. |
| “Or take the favoured ‘postcolonial’ concepts of hybridity, non-exclusivity, multiplicity, transgressiveness…” | Eagleton challenges the overuse of concepts like hybridity and multiplicity in ‘postcolonialism,’ arguing that they are often applied without critical examination of their actual value in specific contexts. |
| “Not all differences are positive, not all exclusions are pathological.” | Eagleton warns that the celebration of difference in postcolonial theory can be simplistic, and some exclusions, such as rejecting harmful ideologies, can be necessary. |
| “‘Postcolonialism’, like postmodernism in general, is among other things a brand of culturalism…” | He critiques ‘postcolonialism’ for focusing too much on cultural identity and symbolism while neglecting larger material and economic realities, which he views as more pressing in global power dynamics. |
| “Class struggle is now embarrassingly passé, whereas the affirmation of cultural identity is not.” | Eagleton points out that ‘postcolonialism’ has shifted attention away from class-based political struggles to cultural identity, which he believes is a less urgent political focus in many postcolonial contexts. |
| “It would be enheartening… to see this welcome new journal staging a conflict between postcolonialism and ‘postcolonialism’.” | Eagleton encourages a critical dialogue between the real conditions of postcolonialism and the theoretical concerns of ‘postcolonialism,’ calling for a more grounded approach to addressing global inequalities. |
Suggested Readings: “Postcolonialism and ‘postcolonialism'” by Terry Eagleton
- Ashcroft, Bill, Gareth Griffiths, and Helen Tiffin. The Empire Writes Back: Theory and Practice in Post-Colonial Literatures. Routledge, 1989.
https://www.routledge.com/The-Empire-Writes-Back-Theory-and-Practice-in-Post-Colonial-Literatures/Ashcroft-Griffiths-Tiffin/p/book/9780415280204 - Bhabha, Homi K. The Location of Culture. Routledge, 1994.
https://www.routledge.com/The-Location-of-Culture/Bhabha/p/book/9780415336390 - Said, Edward W. Orientalism. Pantheon Books, 1978.
https://archive.org/details/orientalism00said - Spivak, Gayatri Chakravorty. A Critique of Postcolonial Reason: Toward a History of the Vanishing Present. Harvard University Press, 1999.
https://www.hup.harvard.edu/catalog.php?isbn=9780674177642 - Loomba, Ania. Colonialism/Postcolonialism. Routledge, 1998.
https://www.routledge.com/ColonialismPostcolonialism/Loomba/p/book/9780415350648 - Young, Robert J. C. Postcolonialism: An Historical Introduction. Wiley-Blackwell, 2001.
https://www.wiley.com/en-us/Postcolonialism%3A+An+Historical+Introduction-p-9780631200693 - Fanon, Frantz. The Wretched of the Earth. Grove Press, 1963.
https://archive.org/details/wretchedofearth00fanorich - “Postcolonial Studies @ Emory.” Emory University.
http://postcolonialstudies.emory.edu/ - “Postcolonial Web.” National University of Singapore.
http://www.postcolonialweb.org/ - Huggan, Graham. The Postcolonial Exotic: Marketing the Margins. Routledge, 2001.
https://www.routledge.com/The-Postcolonial-Exotic-Marketing-the-Margins/Huggan/p/book/9780415207270