Tag: Theory Article Summaries

Introduction: “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George

“Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George first appeared in The Cambridge Companion to Feminist Literary Theory in 2006. The essay explores the intersection of feminist theory and postcolonial studies, emphasizing the critical need to challenge Western feminist discourse’s homogenization of “Third World Women” and the gendered biases in postcolonial critiques. George traces the evolution of postcolonial feminist literary criticism, highlighting its foundational texts and figures, such as Gayatri Chakravorty Spivak’s influential essay “Three Women’s Texts and a Critique of Imperialism,” which redefined feminist readings by uncovering imperialist ideologies embedded in canonical texts. George argues that postcolonial feminist scholarship demands an interrogation of literature’s complicity in colonial power dynamics and its potential for resistance. As George articulates, “Postcolonial feminist criticism contests the very location of literature itself,” underscoring the need for a multifaceted analysis that integrates race, gender, class, and caste. This essay remains pivotal in literary theory, fostering critical awareness of the cultural and ideological forces shaping literary production and reception.

Summary of “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George

Theoretical Terms/Concepts in “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George

Term/Concept	Explanation	Source/Reference
Postcolonial Feminism	A critique that combines postcolonial and feminist theories to address the unique intersectional oppression faced by non-Western women.	George (2006, p. 211)
Third World Woman	A critical term that challenges the homogenization and objectification of women in non-Western contexts.	George (2006, p. 211); Mohanty (1984)
Subaltern	Derived from Gramsci, used to refer to marginalized and oppressed groups, with a focus on gendered subalterns.	Spivak (1988); George (2006, p. 215)
Gendered Subaltern	The idea that subaltern women face double marginalization due to colonial and patriarchal systems.	Spivak (1988); George (2006, p. 215)
Representation	Examines who has the power to represent marginalized groups and how these representations are constructed.	Spivak (1985); George (2006, p. 213)
Intersectionality	The interconnected nature of race, class, gender, and nationality in shaping experiences of oppression.	George (2006, p. 211)
Nationalist Feminism	Feminist critiques of nationalist movements that often use women symbolically while marginalizing them in practice.	Chatterjee (1993); George (2006, p. 222)
Discursive Colonialism	The tendency of Western feminist scholarship to universalize and essentialize “Third World Women.”	Mohanty (1984); George (2006, p. 220)
Colonial Discourse	The ideological frameworks used to justify and maintain colonial domination, often reinforcing racial and gender hierarchies.	Said (1978); George (2006, p. 213)
Provincializing Europe	A critical approach that seeks to decenter Europe as the universal standard in scholarly and cultural analyses.	Chakrabarty (2000); George (2006, p. 213)
Politics of Location	Awareness of how the scholar’s own positionality influences their analysis and engagement with marginalized voices.	Rich (1980); George (2006, p. 227)
Countersentence	A concept advocating for creating spaces where marginalized voices, particularly women, can speak and act.	Spivak (1988); George (2006, p. 216)
Postcolonial Canon Formation	Efforts to redefine what constitutes canonical literature by including texts from postcolonial and marginalized perspectives.	George (2006, p. 212)
Gender and Modernity	Exploration of how colonial and nationalist discourses constructed gender roles tied to notions of modernity.	Abu-Lughod (1998); George (2006, p. 222)
Heteronormativity in State Structures	The imposition of heterosexual norms in state policies and practices, particularly in colonial and postcolonial contexts.	Alexander (1997); George (2006, p. 227)

Contribution of “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George to Literary Theory/Theories

Examples of Critiques Through “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George

Literary Work	Critique Through George’s Lens	Key Insights	Reference from Text
Jane Eyre by Charlotte Brontë	Critiques the feminist reading of Jane Eyre that celebrates her transformation while overlooking colonialist violence toward Bertha Mason.	Demonstrates how the “feminist individualist heroine” of British fiction is constructed through imperialist violence.	“The feminist individualist heroine of British fiction comes into being through violence done to the Other” (p. 214).
Wide Sargasso Sea by Jean Rhys	Highlights how Rhys gives voice to Bertha Mason, challenging colonial and imperialist erasure in Brontë’s narrative.	Explores the subjectivity and humanity of the Other, countering colonialist silencing.	“Rhys’s narrative tells Bertha’s version of her marriage to Mr. Rochester” (p. 214).
Draupadi by Mahasweta Devi	Examines how the subaltern protagonist defies state-sanctioned violence and reclaims agency even under extreme oppression.	Illuminates the countersentence of subaltern women, questioning whether such voices are truly heard or transformative.	“Draupadi is a subaltern woman with agency and with voice. Her ‘countersentence’ is on record” (p. 218).
Nervous Conditions by Tsitsi Dangarembga	Explores how the protagonist navigates the gendered and racial oppressions of postcolonial Zimbabwe.	Highlights the intersections of colonialism, gender, and familial expectations in shaping female identity.	“Frustration at the appropriation of the body, labor, and intellect of the female subject” (p. 222).

Criticism Against “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George

• Overemphasis on Indian Context:
  The essay heavily centers on the Indian colonial and postcolonial experience, limiting its applicability to other postcolonial contexts. George herself acknowledges that much of the postcolonial feminist theory canon emerges from Indian scholars, potentially marginalizing African, Caribbean, or other non-Indian perspectives.
• Complexity of Language and Accessibility:
  The dense academic language and theoretical complexity make the text inaccessible to readers outside the field of literary theory or postcolonial studies. This alienates non-academic or grassroots feminist audiences, reducing its potential impact on wider feminist movements.
• Limited Engagement with Non-Literary Cultural Forms:
  George critiques the prioritization of literary texts in postcolonial studies but does not sufficiently address or analyze non-literary cultural forms (e.g., film, oral storytelling, or music) that are more representative in many postcolonial societies.
• Ambiguity in Defining “Subaltern Voice”:
  While the essay highlights the importance of “giving voice” to subaltern women, it does not provide a concrete methodology for ensuring that these voices are authentically represented, leaving the concept of subaltern agency ambiguous.
• Lack of Interdisciplinary Integration:
  The analysis primarily focuses on literary theory without integrating insights from sociology, anthropology, or history that could provide a more comprehensive understanding of postcolonial feminism’s multidimensional nature.
• Overreliance on Canonical Theorists:
  The essay leans heavily on prominent scholars like Gayatri Chakravorty Spivak and Chandra Mohanty, potentially marginalizing other feminist thinkers and perspectives that could diversify the theoretical framework.
• Neglect of Grassroots Feminist Movements:
  There is minimal discussion of how grassroots feminist movements in postcolonial contexts have contributed to or challenged the theoretical frameworks discussed, creating a gap between theory and practice.
• Critique of Western Feminism May Seem Overgeneralized:
  While George critiques the universalizing tendencies of Western feminism, the critique can sometimes appear generalized, overlooking nuanced contributions from Western feminist scholars who engage with intersectionality and transnational perspectives.
• Limited Exploration of Economic and Class Dynamics:
  While gender and race are central to the analysis, economic and class dynamics are less rigorously explored, despite their critical role in shaping postcolonial feminist struggles.
• Potential for Perpetuating Binary Oppositions:
  The focus on “First World” vs. “Third World” feminist dynamics risks reinforcing binary oppositions that feminist and postcolonial theory aim to deconstruct, limiting the potential for more integrative approaches.

Representative Quotations from “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George with Explanation

Quotation	Explanation
“Postcolonial feminist theory’s project can be described as one of interrupting the discourses of postcolonial theory and of liberal Western feminism.”	This establishes the dual critical aim of postcolonial feminist theory: to challenge both postcolonial theory’s masculinist tendencies and Western feminism’s universalizing assumptions about women, especially those in the Global South.
“Postcolonial feminist criticism contests the very location of literature itself.”	Postcolonial feminist theory redefines what constitutes literature by including non-canonical works and challenging traditional Western criteria for literary value.
“Gender must be understood as operating in tandem with the pressures of race, class, sexuality, and location.”	This emphasizes the intersectionality of postcolonial feminist analysis, rejecting simplistic or singular readings of gender oppression that ignore other axes of identity.
“The urgency to end colonial rule was often first publicly expressed in cultural texts.”	George highlights the political potential of cultural production, demonstrating how literary and artistic expressions have historically been integral to anticolonial resistance.
“The feminist individualist heroine of British fiction … comes into being through violence done to the Other.”	Drawing on Spivak’s critique of Jane Eyre, this points out how the formation of the Western feminist subject often relies on the suppression or dehumanization of colonial Others, such as Bertha Mason in Brontë’s novel.
“The Subaltern Studies approach … shifts the crucial social divide from that between colonial and anticolonial to that between ‘elite’ and ‘subaltern.’”	This reflects the importance of the Subaltern Studies framework in postcolonial feminist thought, which moves beyond colonial binaries to examine internal hierarchies of power within postcolonial societies.
“Women in these locations are simultaneously participants in and hostages to nationalist projects.”	George critiques the dual role of women in nationalist movements, where they are celebrated symbolically but marginalized materially in terms of rights and opportunities.
“Postcolonial feminist criticism … insists on reading against the grain of formulaic analyses of third world literature.”	This underlines the method of postcolonial feminist critique: resisting reductive or essentialist interpretations of third world texts as mere sociological documents and instead emphasizing their nuanced literary and cultural significance.
“Mohanty’s concern is that … West-oriented feminism constructs a singular and generic ‘third world woman’ as the object of study.”	George references Mohanty’s critique of Western feminist scholarship, which often homogenizes and victimizes women from the Global South, ignoring their agency and diverse experiences.
“The challenge for postcolonial feminist scholarship … is to look beyond this location and engage with literary texts and literary criticism produced elsewhere.”	This calls for an expansion of postcolonial feminist critique to encompass more diverse geographic and cultural contexts, moving beyond its initial Indian-centric focus while addressing the global dynamics of power and knowledge production.

Suggested Readings: “Feminists Theorize Colonial/Postcolonial” by Rosemary Marangoly George

1. Wiegman, Robyn. “What Ails Feminist Criticism? A Second Opinion.” Critical Inquiry, vol. 25, no. 2, 1999, pp. 362–79. JSTOR, http://www.jstor.org/stable/1344208. Accessed 12 Jan. 2025.
2. Schindler, Melissa. “Home, or the Limits of the Black Atlantic.” Research in African Literatures, vol. 45, no. 3, 2014, pp. 72–90. JSTOR, https://doi.org/10.2979/reseafrilite.45.3.72. Accessed 12 Jan. 2025.
3. Baker, William, and Kenneth Womack. “Recent Work in Critical Theory.” Style, vol. 30, no. 4, 1996, pp. 584–692. JSTOR, http://www.jstor.org/stable/42946355. Accessed 12 Jan. 2025.

Introduction: “Asian American Literary Theory” by Anita Manuur

“Asian American Literary Theory” by Anita Mannur first appeared in The Encyclopedia of Literary and Cultural Theory in 2010. This comprehensive entry examines the evolution of Asian American literary theory, highlighting its foundational aim of challenging dominant racial paradigms in the U.S., particularly the black/white binary. The theory intertwines concerns over identity construction with cultural and aesthetic expressions, tracing its roots to Frank Chin’s 1960s “Yellow Power” nationalism. Chin’s critique of racialized stereotypes, like those embodied in Charlie Chan and Fu Manchu, and his examination of emasculating portrayals of Asian American men laid critical groundwork for the field. Subsequent theorists, such as Lisa Lowe and Sau-Ling Wong, broadened the scope, integrating gender, diaspora, and postcolonial perspectives to deepen understandings of Asian American cultural formations. Mannur emphasizes how Lowe’s Immigrant Acts (1996) redefined Asian American theory by linking concepts of citizenship, imperialism, and historical necessity, offering “nuance to conceptualizing Asian American difference” through heterogeneity, hybridity, and multiplicity. Mannur’s discussion encapsulates the theoretical shift from cultural nationalism to a diasporic and intersectional approach that now includes issues of sexuality, queerness, and global capitalism, underscoring Asian American literary theory’s enduring significance in deconstructing power and domination.

Summary of “Asian American Literary Theory” by Anita Manuur

• Challenging Dominant Racial Paradigms
  Asian American literary theory emerged as a framework addressing aesthetics, literature, and the construction of “Asian American” identity while critiquing the racial and ethnic politics underlying cultural formation. It challenges the binary opposition of black and white that dominates U.S. racial discourse, offering a nuanced perspective on race (Mannur, 2010).
• Frank Chin and Cultural Nationalism
  Frank Chin, a foundational figure, used his work, including the anthology Aiiieeeee!, to critique racial stereotypes like Charlie Chan and Fu Manchu. His focus on the materiality of race and representation of emasculated Asian American men set the stage for critical analysis, though his emphasis on cultural nationalism often sidelined feminist concerns (Mannur, 2010).
• Gender and Feminist Interventions
  Second-generation theorists, including Amy Ling, Elaine Kim, King-Kok Cheung, and Sau-Ling Wong, expanded the field by integrating gender into Asian American narratives. Their work highlighted neglected authors and underscored the intersectionality of nationalism and feminism, paving the way for feminist critiques in Asian American literature (Mannur, 2010).
• Diasporic and Postcolonial Shifts
  The 1990s saw a paradigm shift toward diasporic and postcolonial studies. Sau-Ling Wong’s Denationalization Reconsidered (1995) redefined Asian American studies as distinct from Asian studies, and Lisa Lowe’s Immigrant Acts (1996) critiqued myths of U.S. citizenship, emphasizing heterogeneity, hybridity, and imperialism’s role in shaping Asian American identities (Mannur, 2010).
• Intersectionality and New Frameworks
  By the early 2000s, the field embraced broader frameworks, incorporating sexuality, gender, and class. Psychoanalytic works like Anne Cheng’s Melancholy of Race (2002) and David Eng’s Racial Castration (2001) analyzed racial and gendered performances, while Gayatri Gopinath and Susan Koshy explored queer diasporas and intersections of race and sexuality (Mannur, 2010).
• Comparative and Pan-Ethnic Studies
  Asian American studies often intersect with comparative ethnic/racial perspectives. Scholars like Crystal Parikh and Bill Mullen explored Afro-Orientalism and black-Asian connections, while Allan Isaac and others examined imperialism’s effects on Filipino, Puerto Rican, and Hawaiian literatures, expanding the field’s transnational scope (Mannur, 2010).
• Epistemological Shifts and Subjectless Discourse
  Kandice Chuh’s Imagine Otherwise (2003) introduced “subjectless discourse,” shifting focus from identity politics to critiques of power and domination. This renewed attention to literary aesthetics, form, and poetics redefined the theoretical approach to Asian American literature (Mannur, 2010).
• Broadening Horizons
  In recent years, Asian American literary theory has extended its reach to include global economic structures, environmental studies, and food studies, signaling its adaptability and relevance in addressing evolving cultural and political dynamics (Mannur, 2010).
• This synthesis highlights the key themes and evolution of Asian American literary theory, illustrating its transformative impact on both literary studies and cultural critique.

Theoretical Terms/Concepts in “Asian American Literary Theory” by Anita Manuur

Theoretical Term/Concept	Explanation	Source/Contributor
Asian American Identity	Explores the construction of “Asian American” as a cultural, racial, and political identity.	General theme of the field
Cultural Nationalism	Advocates for the materiality of race as defining Asian American literature, emphasizing cultural solidarity.	Frank Chin
Yellow Power Movement	Rooted in the 1960s, highlights Asian American cultural and political nationalism.	Frank Chin
Stereotypical Representation	Critique of racialized stereotypes like Charlie Chan and Fu Manchu in popular culture.	Frank Chin
Intersectionality	Integrating race, gender, and class to analyze Asian American literature.	Amy Ling, King-Kok Cheung, Sau-Ling Wong
Denationalization	Distinguishes Asian American studies from Asian studies, emphasizing diasporic connections.	Sau-Ling Wong (1995)
Heterogeneity, Hybridity, Multiplicity	Frameworks to understand the diversity of Asian American identities and experiences.	Lisa Lowe (1996)
Diasporic and Postcolonial Studies	Examines immigration, neocolonial expansion, and the flow of capital, labor, and commodities between Asia and the U.S.	General shift in the 1990s
Subjectless Discourse	Proposes focusing on critiques of power rather than identity politics.	Kandice Chuh (2003)
Queer Diasporas	Explores intersections of race, ethnicity, and non-normative sexualities in Asian American literature.	Gayatri Gopinath, David Eng
Comparative Ethnic Studies	Situates Asian American studies alongside other racial and ethnic groups in the U.S.	Crystal Parikh, Bill Mullen, Daniel Kim
Psychoanalysis in Racial Formation	Uses psychoanalytic theories to understand racial, gender, and sexual identity formation.	Anne Cheng, David Eng
Food as Cultural Analysis	Investigates food’s role in shaping Asian American identity and diaspora.	Sau-Ling Wong, Anita Mannur (2010)
Afro-Orientalism	Examines connections between African American and Asian American cultural politics.	Bill Mullen (2004)
Environmental and Disability Studies	Expands Asian American studies to include ecological and disability perspectives.	Recent contributors like Wu (2008) and Hayashi (2007)

Contribution of “Asian American Literary Theory” by Anita Manuur to Literary Theory/Theories

• Critique of Dominant Racial Paradigms
  • Mannur highlights how Asian American literary theory problematizes the black/white racial binary that dominates U.S. racial discourse, offering alternative perspectives on race and identity.
  • “Asian American literary theory systematically problematized the dominant way in which race is understood, especially in the US, by questioning the binary opposition of black and white” (Mannur, 2010).
• Cultural Nationalism and Materiality of Race
  • The emphasis on cultural nationalism, particularly through Frank Chin’s critiques, underscores the importance of race and its material implications in defining Asian American literature.
  • Frank Chin’s analysis of racialized stereotypes like Charlie Chan and Fu Manchu is foundational in this critique (Mannur, 2010).
• Intersectionality in Literary Criticism
  • Mannur acknowledges the integration of gender, race, and class as essential to analyzing Asian American literature. Contributions from scholars like King-Kok Cheung and Sau-Ling Wong illustrate the importance of intersectionality in theorizing Asian American identity and narratives (Mannur, 2010).
• Diasporic and Postcolonial Frameworks
  • The shift in the 1990s toward diasporic and postcolonial studies redefined Asian American literary theory. This approach incorporates immigration, neocolonialism, and transnational movements, expanding the scope of analysis (Mannur, 2010).
  • Lisa Lowe’s Immigrant Acts (1996) introduced heterogeneity and hybridity as key analytical tools, bridging Asian American studies and postcolonial theory.
• Subjectless Discourse in Epistemology
  • Kandice Chuh’s Imagine Otherwise (2003) proposes moving beyond identity politics to focus on power structures, signaling a paradigm shift in literary theory.
  • This concept challenges traditional subject-object dynamics, influencing broader epistemological debates in literary studies (Mannur, 2010).
• Psychoanalysis and Racial Formation
  • Anne Cheng’s Melancholy of Race (2002) and David Eng’s Racial Castration (2001) introduce psychoanalysis as a means to explore racial, gendered, and sexual identities, enriching discussions in affect theory and literary studies (Mannur, 2010).
• Queer Theory and Diaspora
  • The inclusion of queer diasporas by scholars like Gayatri Gopinath connects sexuality and diaspora to the broader framework of Asian American studies.
  • This contribution expands literary theory by examining how queerness shapes racial and ethnic identities (Mannur, 2010).
• Comparative Ethnic Studies
  • Mannur notes the importance of comparative frameworks in situating Asian American studies alongside other racial and ethnic groups, deepening the analysis of intergroup dynamics and shared histories.
  • Examples include Bill Mullen’s Afro-Orientalism and Crystal Parikh’s analysis of Asian American and Chicano/a literature (Mannur, 2010).
• Expanding Literary Theory through New Areas of Inquiry
  • The field incorporates emerging areas like environmental studies, food studies, and disability studies, showcasing its adaptability to contemporary issues.
  • Scholars like Hayashi (2007) and Mannur herself (2010) extend Asian American literary theory’s relevance to broader cultural studies.

Examples of Critiques Through “Asian American Literary Theory” by Anita Manuur

Literary Work	Critique through Asian American Literary Theory	Key Contributor/Reference
Aiiieeeee! Anthology (edited by Frank Chin)	Highlights the materiality of race in Asian American literature, critiquing racialized stereotypes like Charlie Chan and Fu Manchu. Establishes the groundwork for cultural nationalism.	Frank Chin (Mannur, 2010)
The Woman Warrior by Maxine Hong Kingston	Criticized for its portrayal of Asian American men as emasculated, reinforcing stereotypes that undermine cultural nationalism.	Frank Chin’s critique (Mannur, 2010)
Immigrant Acts by Lisa Lowe	Analyzes the myths of American citizenship and its contradictions, focusing on the intersections of imperialism, heterogeneity, and hybridity in shaping Asian American identities.	Lisa Lowe (Mannur, 2010)
Racial Castration by David L. Eng	Explores Asian American masculinities and queerness through psychoanalysis, examining racial formation and sexuality as central to understanding Asian American literature.	David L. Eng (Mannur, 2010)

Criticism Against “Asian American Literary Theory” by Anita Manuur

• Emphasis on Cultural Nationalism
  • Critics argue that the focus on cultural nationalism, as highlighted through Frank Chin’s work, often marginalizes feminist perspectives and excludes diverse gender and sexual identities (Mannur, 2010).
• Limited Scope of Early Frameworks
  • The initial focus on race and identity as primary concerns is seen as limiting, failing to account for broader issues like intersectionality, queerness, and class until later theoretical developments (Mannur, 2010).
• Marginalization of Feminist Contributions
  • Early theorists, including Chin, prioritized cultural nationalism over gender equity, leading to critiques that feminist concerns were sidelined in the foundational years of Asian American literary theory (Mannur, 2010).
• Tension Between Asian and American Identities
  • The dual focus on “Asian” and “American” creates tensions and contradictions that some critics argue are not fully reconciled, as seen in David Palumbo-Liu’s exploration of the Asian/American divide (Mannur, 2010).
• Overemphasis on Diasporic Connections
  • The shift toward diasporic and postcolonial studies has been critiqued for potentially overshadowing local Asian American experiences and struggles, disconnecting the theory from its U.S.-based roots (Mannur, 2010).
• Neglect of Emerging Ethnic Groups
  • The field’s early emphasis on East Asian identities has drawn criticism for insufficient attention to South Asian, Southeast Asian, and Filipino American literatures until later expansions (Mannur, 2010).
• Complexity of Theoretical Jargon
  • The increasing theoretical complexity, especially with frameworks like subjectless discourse and psychoanalytic approaches, risks alienating broader audiences and practitioners outside academia (Mannur, 2010).

Representative Quotations from “Asian American Literary Theory” by Anita Manuur with Explanation

Quotation	Explanation
“The term ‘Asian American literary theory’ describes collective concerns about, on the one hand, aesthetics, literature, and the construction of ‘Asian American’ identity, and on the other, the racial and ethnic politics of Asian American cultural formation.”	Defines the dual focus of Asian American literary theory on cultural identity and the sociopolitical context shaping that identity.
“Since its inception, it has systematically problematized the dominant way in which race is understood, especially in the US, by questioning the binary opposition of black and white.”	Highlights the field’s critique of the limited racial discourse in the U.S. that marginalizes non-Black minority experiences.
“The playwright Frank Chin…argued that it was the materiality of race that defined Asian American literature and showed how anti-Asian racism was embodied in stereotyped characters in popular culture.”	Recognizes Frank Chin’s role in challenging stereotypes and asserting the significance of race in Asian American literary identity.
“His ‘cultural nationalism’ often emerged at the expense of feminist concerns and his stance on gender and race has been very controversial.”	Points to critiques of Frank Chin’s emphasis on cultural nationalism, which often neglected or opposed feminist perspectives.
“Following from, and developing in response to Chin’s critique, the next generation of Asian American literary theorists – including Amy Ling, Elaine Kim, King-Kok Cheung, and Sau-Ling Wong – laid further groundwork.”	Acknowledges the contributions of second-generation theorists who expanded the field to include gender and intersectionality.
“Lisa Lowe’s landmark Immigrant Acts ushered in a new phase in Asian American literary theory…embracing a theoretical foundation that interrogated citizenship, heterogeneity, and imperialism.”	Emphasizes Lisa Lowe’s contribution to integrating postcolonial and diasporic studies into Asian American literary theory.
“Sau-Ling Wong’s ‘Denationalization Reconsidered’ prompted an important inquiry into where Asia fits into conceptualizations of Asian America.”	Reflects Wong’s effort to differentiate Asian American studies from Asian studies and focus on diasporic and transnational connections.
“Queer theory revisits the archive of Asian American literature to attend to the complexities of sexuality.”	Highlights the incorporation of queer theory, emphasizing the intersection of race, ethnicity, and sexuality in Asian American literature.
“Kandice Chuh’s Imagine Otherwise proposes replacing identity politics with what she calls Asian Americanist critique, shifting attention from subjects to critiques of power and domination.”	Discusses Chuh’s significant theoretical shift towards a “subjectless discourse,” focusing on structures of power rather than individual identity.
“The field has moved beyond negotiating inclusions/exclusions, recognizing that to transform the varied logics of inequities requires systematic engagement with forms of power and domination.”	Marks the evolution of Asian American literary theory into broader frameworks that address power structures globally and intersectionally.

Suggested Readings: “Asian American Literary Theory” by Anita Manuur

1. Li, David Leiwei. “Race, Gender, Class and Asian American Literary Theory.” Race, Gender & Class, vol. 4, no. 3, 1997, pp. 40–53. JSTOR, http://www.jstor.org/stable/41674836. Accessed 12 Jan. 2025.
2. Lee, Christopher. “ASIAN AMERICAN LITERATURE AND THE RESISTANCES OF THEORY.” Modern Fiction Studies, vol. 56, no. 1, 2010, pp. 19–39. JSTOR, http://www.jstor.org/stable/26287168. Accessed 12 Jan. 2025.
3. Libretti, Tim. “Asian American Cultural Resistance.” Race, Gender & Class, vol. 4, no. 3, 1997, pp. 20–39. JSTOR, http://www.jstor.org/stable/41674835. Accessed 12 Jan. 2025.
4. HO, JENNIFER ANN. “Transgressive Texts and Ambiguous Authors: Racial Ambiguity in Asian American Literature.” Racial Ambiguity in Asian American Culture, Rutgers University Press, 2015, pp. 123–47. JSTOR, http://www.jstor.org/stable/j.ctt1729vqq.9. Accessed 12 Jan. 2025.

Introduction: “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy

“The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy first appeared in Alternatives: Global, Local, Political (Vol. 22, No. 2, Apr.–June 1997, pp. 157–176), published by Sage Publications. This pivotal work critiques the interplay between secularism, Hindu nationalism, and modernist ideologies that reshape traditional cultural frameworks in South Asia, particularly India. Nandy argues that secularism and Hindu nationalism, while seemingly oppositional, are “disowned doubles of each other,” sharing roots in modernity’s project to recast traditional cultural and religious systems into tools of state ideology. The article explores how Hindu nationalism transforms Hinduism into a nationalistic creed, stripping it of its spiritual essence, and how secularism, initially a balancing principle in non-modern societies, degenerates into an exclusionary ideology in modern contexts. Nandy provocatively asserts that both constructs facilitate “deculturation,” alienating individuals from indigenous modes of intercommunal coexistence. He illustrates these dynamics through examples of communal violence, where secularized, instrumentalized religion becomes a political weapon, contrasting sharply with localized traditions of tolerance and coexistence. The work challenges readers to rethink modernity’s role in communal conflict and its implications for democracy and cultural resilience, positioning it as a cornerstone in discussions of postcolonial identity and literary theory.

Summary of “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy

---

Theoretical Terms/Concepts in “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy

Concept/Term	Definition/Explanation	Key Insights from the Article
Secularism	A modern ideology advocating the separation of religion from public and political life.	Secularism thrives in non-secular societies but loses relevance in secularized ones, becoming a statist and elitist tool rather than a true force for tolerance (p. 158-159).
Hindutva	An ideological construct transforming Hinduism into a monolithic and nationalist identity to serve the modern nation-state.	Hindutva is disconnected from traditional Hinduism and represents a modernist response to anxieties of urban, middle-class elites (p. 171-172).
Deculturation	The process through which traditional cultural forms and identities are replaced or diminished by modern, homogenized ideologies.	Modernization and secularization have led to the erosion of traditional religious tolerance and community practices (p. 163).
Ethnocide	The systematic destruction of cultural identities and practices.	Secularism’s push for uniformity undermines indigenous practices of tolerance, making it complicit in cultural erasure (p. 165).
Massification	The homogenization of individuals into an undifferentiated mass, often driven by modern, urban-industrial ideologies.	Massification fosters conditions for extremist ideologies like Hindutva, eroding localized, community-based identities (p. 161).
Religious Tolerance	Traditional South Asian approaches to coexistence, grounded in cultural pluralism and fluidity.	Traditional tolerance is distinct from secularism and remains resilient in rural and semi-urban settings (p. 161-162).
Instrumentalization of Religion	The use of religious symbols and identities for political gain, often in ways that detach them from their intrinsic spiritual meanings.	Both Hindutva and secularist ideologies manipulate religion for political purposes, sidelining its sacred and cultural aspects (p. 159-160).
Statism	The reliance on the coercive power of the state to enforce ideologies or maintain social order.	Secularism in India is closely tied to the state and often used to control or marginalize non-secular practices (p. 165-166).
Pathology of Rationality	The overemphasis on rational, bureaucratic frameworks, often at the expense of emotional and cultural understanding.	Modern communal violence reflects rational, organized planning rather than spontaneous, emotional religious fervor (p. 160).
Cultural Dispossession	The alienation experienced by individuals uprooted from traditional cultural frameworks.	Hindutva’s appeal lies in addressing the anxieties of the culturally dispossessed, particularly the urban middle class (p. 172).
Pseudo-Secularism	A term used by Hindutva proponents to critique mainstream secularism as biased or opportunistic.	Hindutva critiques secularism as hypocritical, but it mirrors its instrumental and statist characteristics (p. 165-166).
Ethnic Nationalism	The creation of a national identity centered on a single ethnic or religious group, often at the expense of diversity.	Hindutva represents an ethnic nationalism that marginalizes religious and cultural minorities (p. 171).
Crisis of Modernity	The inability of modern ideologies and systems to provide meaning and coherence in increasingly secularized and industrialized societies.	The rise of Hindutva and communal violence reflects a broader crisis of identity and alienation in modern India (p. 158).
Religious Syncretism	The blending of different religious traditions and practices into a shared cultural framework.	Nandy highlights that traditional Indian society was built on syncretism, which secularism has disrupted by enforcing rigid ideological categories (p. 169).

Contribution of “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy to Literary Theory/Theories

Examples of Critiques Through “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy

Literary Work	Themes in the Work	Critique Through Nandy’s Framework	Reference to Nandy’s Ideas
“The God of Small Things” by Arundhati Roy	Caste, religion, and societal hypocrisy	Using Nandy’s insights, the work’s depiction of caste and religion can be analyzed as reflecting the tension between traditional values and modern secular ideologies that alienate communities.	“Secularism often marginalizes vernacular, local traditions, reducing religion to a political tool” (p. 165).
“A Suitable Boy” by Vikram Seth	Interfaith relationships, communal tensions, and societal norms	Nandy’s critique of the massification of modern politics resonates with Seth’s depiction of communal tensions, showing the state’s role in homogenizing religious identities.	“Communal violence is organized and bureaucratized, reflecting the pathology of rationalized politics” (p. 160).
“Train to Pakistan” by Khushwant Singh	Partition violence, religious identity, and human resilience	Nandy’s argument that modern ideologies exacerbate communal divisions deepens the analysis of how Partition violence stems from modern constructs rather than precolonial traditions.	“Traditional codes of tolerance were displaced by the colonial classification of communities into rigid categories” (p. 164).
“Untouchable” by Mulk Raj Anand	Caste oppression, identity, and societal exclusion	Anand’s portrayal of caste dynamics can be critiqued through Nandy’s view that modernity reshapes caste and religion into rigid structures for political control, losing their organic roots.	“Secular ideologies suppress the organic and fluid interconnections of traditional society” (p. 168).

Criticism Against “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy

• Ambiguity in Conceptual Definitions
  Nandy’s critical framework often blends categories such as secularism, nationalism, and religion without providing clearly delineated definitions, which can lead to interpretive ambiguities for readers attempting to apply his theories.
• Overgeneralization of Traditional Tolerance
  Critics argue that Nandy romanticizes traditional inter-community tolerance in precolonial India, downplaying the instances of historical conflicts and systemic inequalities that existed outside modern secularist frameworks.
• Dismissal of Secularism’s Achievements
  While critiquing the failures of secularism, Nandy is seen as underestimating its role in promoting minority rights and preventing majoritarian dominance in modern democratic settings, particularly in a complex polity like India.
• Idealization of Nonmodern Societies
  Nandy’s advocacy for vernacular, informal societal norms is criticized for being overly idealistic, as these traditions often perpetuate regressive practices like caste and gender hierarchies.
• Insufficient Engagement with Secularism as a Global Concept
  Nandy’s analysis focuses heavily on Indian secularism and communal politics, offering limited engagement with how secularism has evolved and been applied successfully in other global contexts.
• Lack of Practical Solutions
  While Nandy critiques the ideological constructs of secularism and nationalism, his work provides few actionable insights or frameworks for addressing the communal and ethnic violence he decries.
• Selective Interpretation of Hindu Nationalism
  Some critics argue that Nandy’s depiction of Hindu nationalism as a modernist creed rooted in Westernized ideology overlooks the grassroots, cultural, and historical dimensions of the movement.
• Dismissal of Rationality as Pathology
  Nandy’s framing of modern rationality as a “pathology” is seen as polarizing, especially by scholars who advocate for balanced integration of rational modern governance with traditional values.
• Neglect of Economic Dimensions
  The analysis prioritizes cultural and ideological critique but gives limited attention to economic inequalities and structural factors that exacerbate communal violence and identity politics.

Representative Quotations from “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy with Explanation

---

Suggested Readings: “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation” by Ashis Nandy

1. Nandy, Ashis. “The Twilight of Certitudes: Secularism, Hindu Nationalism, and Other Masks of Deculturation.” Alternatives: Global, Local, Political, vol. 22, no. 2, 1997, pp. 157–76. JSTOR, http://www.jstor.org/stable/40644885. Accessed 11 Jan. 2025.
2. Desai, Radhika. “Culturalism and Contemporary Right: Indian Bourgeoisie and Political Hindutva.” Economic and Political Weekly, vol. 34, no. 12, 1999, pp. 695–712. JSTOR, http://www.jstor.org/stable/4407763. Accessed 11 Jan. 2025.
3. Patil, Tejaswini. “The Politics of Race, Nationhood and Hindu Nationalism: The Case of Gujarat Riots of 2002.” Asian Journal of Social Science, vol. 45, no. 1/2, 2017, pp. 27–54. JSTOR, http://www.jstor.org/stable/44508276. Accessed 11 Jan. 2025.
4. A. Raghuramaraju. “Internal Project of Modernity and Post-Colonialism.” Economic and Political Weekly, vol. 40, no. 39, 2005, pp. 4182–218. JSTOR, http://www.jstor.org/stable/4417193. Accessed 11 Jan. 2025.

Introduction: “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

“Cultures of Politics and Politics of Cultures” by Ashis Nandy first appeared in The Journal of Commonwealth & Comparative Politics in 1984 (Vol. 22, Issue 3, pp. 262-274), published by Routledge. This article represents a pivotal moment in the intersection of political culture and psychology, particularly in the Indian context. Nandy critiques conventional analytical frameworks and explores how political processes are shaped by cultural and psychological factors while simultaneously reflecting and influencing societal norms. A key argument is his juxtaposition of Gandhi and Nathuram Godse as emblematic of competing political philosophies and rationalities. He challenges the “progressive” framing of modernity by illuminating the enduring cultural tensions between indigenous traditions and colonial influences. Notable quotes, such as “Gandhi in his ‘irrationality’ saw the future as an open one where new prototypes of the relationship between politics and ethnicity could be worked out,” underline his call for pluralism in understanding political dissent and cultural transformation. The essay is significant in literary theory and political studies as it bridges psychoanalysis, critical theory, and functionalist sociology to argue for a nuanced, culturally contextualized view of Indian politics, making it a landmark in interdisciplinary scholarship.

Summary of “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

• Critique of Conventional Analytical Frameworks
• Ashis Nandy challenges conventional political analysis, emphasizing the influence of culture and psychology on Indian politics. The essay argues that traditional social sciences often fail to account for the “politics of cultures,” leading to a fragmented understanding of India’s political landscape. Nandy acknowledges the weight of social sciences but aims to explore politics through an “exercise in suspicion” (Nandy, 1984, p. 263).
• Competing Political Philosophies: Gandhi and Godse
• Nandy examines the ideological dichotomy between Gandhi and his assassin, Nathuram Godse. He positions Gandhi as embodying a “non-defensive, non-reactive, native theory of oppression,” while Godse represents the “dominant culture of politics” rooted in realpolitik and modern rationality (p. 263). This analysis reveals two contrasting visions of India’s future: one steeped in indigenous philosophies and the other in Western modernity.
• The Role of Cultural Traditions in Political Transformation
• The essay explores how cultural traditions shape and correct political processes. Nandy argues that Indian civilization has used various cultural strands—such as the syncretic, exclusivist, Gandhian, and political-realpolitik modes—to self-regulate and respond to crises. These traditions are dynamic, adapting to contemporary challenges (p. 265).
• Interplay Between Individual and Collective Psychology
• Nandy highlights the isomorphism between intrapersonal and interpersonal dynamics, suggesting that individual psychology often mirrors societal conflicts. For instance, the essay on Indira Gandhi illustrates how personal and political psychology can converge, creating a “thermostatic model of political culture” that self-corrects societal excesses (p. 266).
• Critique of Modernity and Colonial Pathologies
• Nandy critiques the Enlightenment’s universalist assumptions, arguing that colonial modernity often exacerbated cultural pathologies. For example, he attributes the epidemic of sati in 18th-century Bengal to colonial forces, which activated latent cultural elements like Shaktoism (p. 268). This perspective challenges the notion that modernity uniformly “liberates” non-Western societies.
• Gandhi’s Critical Traditionalism
• Gandhi’s philosophy is presented as a form of critical traditionalism, advocating for an “open future” that transcends the binaries of modernity and tradition. Unlike Godse’s modern rationality, Gandhi’s approach offers a “non-modern understanding of the modern world” and envisions new relationships between politics and ethnicity (p. 263).
• Interdependence of Political and Cultural Survival
• The essay underscores the importance of an open polity for cultural survival. Nandy argues that democratic politics provides the space for renegotiating Indian cultural sub-traditions, ensuring their evolution and relevance in contemporary society (p. 272).
• Relevance to Contemporary Politics
• Nandy connects his historical analysis to modern political challenges, asserting that authoritarianism and guided democracy threaten India’s cultural pluralism. He highlights the risks of privileging “modern, privileged India” at the expense of non-modern, dispossessed communities (p. 271).
• Conclusion: An Open Polity as Cultural Necessity
• Nandy concludes that an open and participatory political system is essential for the renewal of Indian traditions. He envisions democracy not just as a governance model but as a means of cultural self-discovery and transformation, ensuring the survival of India’s diverse civilization (p. 272).

Theoretical Terms/Concepts in “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

Theoretical Term/Concept	Definition/Explanation	Key Context in the Article
Politics of Cultures	The interplay between cultural frameworks and political systems, where culture shapes and is shaped by political dynamics.	Explored through Gandhi’s critical traditionalism versus Godse’s modern rationality (p. 263).
Critical Traditionalism	An approach that updates and reinterprets traditions to address contemporary challenges without abandoning their core principles.	Gandhi’s philosophy represents this, as it envisions an open future rooted in indigenous ideas (p. 263).
Realpolitik	A pragmatic, often aggressive approach to politics that prioritizes national security, power, and practical outcomes over ethical concerns.	Exemplified by Godse’s belief in a “masculine, rational, scientific” form of politics (p. 263).
Isomorphism of Intrapersonal and Interpersonal	The idea that individual psychological dynamics reflect and influence societal and cultural processes.	Discussed in the context of how personal crises mirror collective crises in Indian political culture (p. 266).
Thermostatic Model of Political Culture	A self-correcting system where different cultural and political strands balance and regulate societal excesses.	Described as India’s way of maintaining cultural and political equilibrium (p. 265).
Cultural Pathology	The dysfunction or harm caused when cultural elements are activated in destructive ways, often due to external forces like colonialism.	Linked to the epidemic of sati, which Nandy attributes to colonial disruptions rather than intrinsic Hindu traditions (p. 268).
Syncretic, Exclusivist, Gandhian, and Realpolitik Strands	Four major modes of Indian political culture, each offering unique responses to societal challenges.	Nandy describes these as frameworks Indian political figures employ to address crises (p. 265).
Politics of Sanity	A mode of political engagement that prioritizes ethical, humane, and open-ended approaches over rigid modern rationalities.	Embodied by Gandhi’s alternative vision of modernity (p. 263).
Cultural Repertoire	The set of cultural elements and traditions that a society draws upon to address changing political and social needs.	Nandy emphasizes the role of democracy in ensuring this repertoire remains dynamic and relevant (p. 272).
Masculine Rationality	A hegemonic form of reasoning emphasizing strength, progress, and domination, often linked to Western modernity.	Godse’s ideology is tied to this concept, contrasting with Gandhi’s more inclusive and plural rationality (p. 263).
Anti-Modernity Critique	The rejection of the Enlightenment’s universalist assumptions and the idea that modernity is the ultimate trajectory for all societies.	Nandy critiques colonial modernity and its detrimental effects on Indian cultural systems (p. 268).
Open Polity	A democratic political system that allows for the renegotiation and evolution of cultural and political traditions.	Nandy asserts this is crucial for the survival and transformation of Indian civilization (p. 272).

Contribution of “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy to Literary Theory/Theories

• Introduction of Postcolonial Critique in Cultural Analysis
  • Nandy critiques the universalist assumptions of Enlightenment thought and its imposition on non-Western societies, aligning with postcolonial theory.
  • He argues that colonial modernity disrupted indigenous traditions, activating cultural pathologies like the sati epidemic (p. 268).
  • Contribution: Highlights the need to interpret colonized societies through indigenous frameworks rather than Western paradigms.
• Expansion of Psychoanalytic Literary Theory
  • The essay applies psychoanalytic concepts to Indian political culture, emphasizing the isomorphism between individual and collective psychology.
  • Example: The essay on Indira Gandhi demonstrates how personal psychological dynamics reflect societal conflicts (p. 266).
  • Contribution: Extends psychoanalytic theory beyond individual texts to explore broader cultural and political narratives.
• Critique of Realism in Political Narratives
  • Through the analysis of Godse and Gandhi, Nandy challenges the dominance of realpolitik and masculine rationality in modern political discourse.
  • Contribution: Offers an alternative reading of political events as symbolic and culturally embedded, paralleling developments in cultural materialism.
• Interconnection Between Politics and Aesthetics
  • Nandy positions political ideologies as aesthetic expressions of cultural traditions.
  • Example: Gandhi’s vision is seen as a form of critical traditionalism, blending cultural ethics with transformative politics (p. 263).
  • Contribution: Integrates aesthetic dimensions into political theory, reinforcing the role of culture in shaping political ideologies.
• Introduction of Thermostatic Model of Culture
  • Nandy’s concept of the thermostatic model of political culture illustrates how societies self-correct through cultural pluralism.
  • Contribution: Influences theories of cultural relativism and pluralism by emphasizing adaptive cultural responses to crises (p. 265).
• Deconstruction of Colonial Narratives
  • The article challenges colonial narratives that frame indigenous traditions as regressive and in need of modern reform.
  • Example: The reinterpretation of the sati practice as a colonial pathology rather than an intrinsic cultural issue (p. 268).
  • Contribution: Aligns with deconstructionist theories by exposing the biases and assumptions in colonial discourse.
• Fusion of Psychoanalysis and Postcolonial Theory
  • Nandy bridges psychoanalysis and postcolonialism by showing how colonial experiences shaped the Indian psyche and political responses.
  • Contribution: Offers a hybrid theoretical framework to analyze cultural and political phenomena in postcolonial contexts.
• Reevaluation of Gandhi in Literary and Political Theory
  • By positioning Gandhi as an anti-modern, critical traditionalist, Nandy redefines him as a symbol of cultural and political pluralism.
  • Contribution: Challenges traditional portrayals of Gandhi as merely a moralist, enriching Gandhian studies in literary and political theory.
• Theoretical Implications for Cultural Pluralism and Democracy
  • The essay emphasizes the role of an open polity in maintaining and evolving cultural traditions.
  • Contribution: Reinforces the theoretical connection between cultural pluralism and democratic systems, influencing political theory in multicultural societies (p. 272).

Examples of Critiques Through “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

Literary Work	Critique Through Nandy’s Framework	Relevant Concepts from Nandy’s Essay
Raja Rao’s Kanthapura	Explores Gandhian philosophy as a cultural and political force shaping rural India’s resistance to colonialism.	– Critical Traditionalism: Gandhi’s influence as a symbol of non-modern, transformative politics (p. 263).
	– Highlights how Rao presents Gandhism as an indigenous critique of modernity.	– Politics of Cultures: Interplay of rural Indian traditions and anti-colonial politics.
Amitav Ghosh’s The Shadow Lines	Examines the shared histories and fragmented identities across borders as a critique of rigid nationalistic ideologies.	– Thermostatic Model of Political Culture: Reflects on cultural pluralism as a way of navigating postcolonial divisions (p. 265).
	– Challenges the violence of nation-state politics and its impact on cultural cohesion.	– Politics of Sanity: Advocates for alternative, humane modes of coexistence beyond national borders (p. 263).
Rohinton Mistry’s A Fine Balance	Critiques the Emergency period as a failure of democratic politics to safeguard cultural and social pluralism.	– Open Polity: Emphasizes democracy as essential for cultural survival (p. 272).
	– Demonstrates how authoritarianism exacerbates socio-cultural marginalization.	– Politics of Sanity: Rejects authoritarian rationality and emphasizes humane governance (p. 263).
Arundhati Roy’s The God of Small Things	Examines caste and gender dynamics as products of cultural oppression and colonial pathologies.	– Cultural Pathology: How colonialism exacerbates latent social hierarchies (p. 268).
	– Frames the narrative as a critique of cultural conservatism and its entanglement with modern political structures.	– Masculine Rationality: Explores the entrenchment of patriarchal and caste-based oppression in modern Indian society (p. 263).

Criticism Against “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

• Overemphasis on Psychoanalytic Frameworks
  Critics argue that Nandy relies excessively on psychoanalytic theories, which can oversimplify complex socio-political phenomena and reduce cultural dynamics to psychological archetypes.
• Ambiguity in Methodology
  Nandy’s blending of psychoanalytic social psychology, critical theory, and functionalist sociology has been criticized for lacking a clear, consistent methodological framework, leading to interpretative ambiguity.
• Idealization of Gandhi’s Philosophy
  While Nandy presents Gandhi as a beacon of critical traditionalism, some scholars contend that this portrayal romanticizes Gandhi’s views and underestimates the limitations of his strategies in modern political contexts.
• Limited Empirical Evidence
  The essay’s heavy reliance on theoretical constructs is seen as a drawback, with critics pointing out a lack of robust empirical evidence to support claims about cultural pathologies and their colonial origins.
• Neglect of Structural Economic Factors
  By focusing on cultural and psychological aspects, Nandy has been accused of downplaying the role of economic structures and material conditions in shaping political and cultural transformations.
• Simplification of Colonial-Modernity Critique
  Critics argue that Nandy’s critique of colonial modernity risks oversimplifying the complex, multi-layered interactions between indigenous traditions and colonial influence.
• Insufficient Attention to Gender
  Although Nandy addresses the concept of femininity, his work has been criticized for not fully engaging with feminist theory or exploring how gender intersects with the politics of culture.
• Deterministic View of Cultural Pathology
  The concept of cultural pathology, as framed by Nandy, has been challenged for suggesting a deterministic view of how colonialism activates latent cultural dysfunctions, overlooking agency within oppressed communities.
• Limited Applicability Beyond India
  Nandy’s focus on Indian political culture raises questions about the applicability of his frameworks to other postcolonial contexts, where the dynamics of culture and politics may differ significantly.
• Potential Elitism in Approach
  Some critics argue that Nandy’s focus on cultural and intellectual traditions risks privileging elite perspectives over the lived experiences of marginalized communities.

Representative Quotations from “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy with Explanation

Quotation	Explanation
“Gandhi and his assassin Nathuram Godse…represent two competing political philosophies, ways of life, and concepts of sanity.”	This juxtaposition illustrates how contrasting ideologies—modernist realpolitik and critical traditionalism—shaped India’s political landscape, highlighting the contestation between progressivism and ethical dissent.
“Gandhi in his ‘irrationality’ saw the future as an open one where new prototypes of the relationship between politics and ethnicity could be worked out.”	Gandhi’s vision challenges the fixed frameworks of modern politics by advocating open, inclusive systems that transcend rigid nation-state paradigms, creating space for new cultural-political configurations.
“A critique of culture is built into the critique of the person and her politics.”	Nandy emphasizes the inseparability of individual psychology and culture, arguing that personal and political dynamics reflect broader cultural undercurrents and their contradictions.
“The potentiality for sati was there in Hinduism… but it was actualised in the form of an epidemic due to British colonialism.”	By linking sati to colonial intervention, Nandy critiques simplistic attributions of blame solely to indigenous traditions, showing how external forces interact with internal cultural dynamics to produce social pathologies.
“Modernity, which had once been a minority consciousness in Indian society, was already becoming the whole of Indian consciousness.”	Nandy critiques the overwhelming influence of Western modernity on Indian culture, suggesting it leads to the erasure of indigenous perspectives and critical traditionalism.
“An open polity is vital for the survival and renewal of Indian traditions.”	Advocating democracy, Nandy argues that cultural diversity and political openness are essential for the evolution and resilience of India’s rich traditions and subcultures.
“The Enlightenment vision of a good society is not accepted as the last word on the human future.”	Nandy challenges the universality of Enlightenment values, asserting that alternative frameworks grounded in indigenous traditions can offer equally valid paths to humane societies.
“The four strands of consciousness—syncretic, exclusivist, Gandhian, and pure political—correct the excesses of one another.”	This statement reflects Nandy’s belief in a dynamic political culture where various ideologies coexist and balance each other to prevent domination by any single strand.
“It is the non-modern, dispossessed India which seeks a fuller play of the democratic process.”	Highlighting a paradox, Nandy underscores how marginalized groups value democracy more than the modern elite, which often prefers authoritarian efficiency over participatory governance.
“Modern politics, too, may need to be reshaped in India according to the needs of an old civilisation.”	Nandy suggests that modern political systems must be adapted to align with India’s ancient cultural ethos rather than enforcing Western models that disregard indigenous contexts.

Suggested Readings: “Cultures Of Politics And Politics Of Cultures” by Ashish Nandy

1. Nandy, Ashis. “Cultures of politics and politics of cultures.” Journal of Commonwealth & Comparative Politics 22.3 (1984): 262-274.
2. Casci, Simonetta. “SECULARISM: THE INDIAN WAY.” Il Politico, vol. 70, no. 3 (210), 2005, pp. 389–410. JSTOR, http://www.jstor.org/stable/43099942. Accessed 11 Jan. 2025.
3. Chakravarty, Tina. Sociological Bulletin, vol. 62, no. 3, 2013, pp. 488–90. JSTOR, http://www.jstor.org/stable/26290691. Accessed 11 Jan. 2025.
4. Pateman, Carole. “Political Culture, Political Structure and Political Change.” British Journal of Political Science, vol. 1, no. 3, 1971, pp. 291–305. JSTOR, http://www.jstor.org/stable/193390. Accessed 11 Jan. 2025.

Introduction: “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava

“Colonial Discourse and Postcolonial Theory” by Robert McLaughlan and Neelam Srivastava first appeared in The Year’s Work in Critical and Cultural Theory in 2014. The work delves into the intersections of colonial discourse and postcolonial theoretical frameworks, specifically reflecting on their evolution within critical studies. McLaughlan focuses on the role of books in advancing postcolonial critique, while Srivastava examines key journal contributions, particularly those published in 2012. A significant theme of the article is the critique of the Anglophone-centric development of postcolonial studies, as noted through the neglect of Italian postcolonialism despite its colonial past and Gramsci’s foundational contributions to the field. “Postcolonial theory,” Srivastava argues, “has evolved not merely as a critique of empire but as a tool to unearth the silenced genealogies of cultural and political histories globally.” This article underscores how foundational concepts, like Said’s Orientalism and Gramsci’s subalternity, continue to shape nuanced global postcolonial debates.

For example, the editors of Postcolonial Italy: Challenging National Homogeneity expand on Italy’s overlooked colonial legacies, arguing that, “in contemporary Italy, the term ‘postcolonial’ explores a continuum linking past colonialism to present migratory and racialized dynamics” (p. 2). This lens aligns with Srivastava’s broader critique of the theoretical gaps in the discipline, emphasizing the necessity of integrating non-Anglophone histories into global postcolonial studies.

Summary of “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava

• Postcolonial Studies and Anglophone Bias
  Postcolonial studies have predominantly centered around Anglophone traditions, neglecting other contexts like Italian postcolonialism. This oversight is significant given Antonio Gramsci’s foundational contributions to postcolonial theoretical frameworks (McLaughlan & Srivastava, 2014).
• Gramsci’s Influence on Postcolonial Studies
  Edward Said adapted Gramsci’s concepts, such as hegemony and subalternity, in works like Orientalism and Culture and Imperialism. Gramsci’s framework helped analyze colonialism’s lingering cultural and political effects (McLaughlan & Srivastava, 2014, p. 18).
• Italian Postcolonialism
  Italian colonial history has often been suppressed, affecting its recognition within global postcolonial discourse. Lombardi-Diop and Romeo argued that this marginalization aligns with Italy’s attempt to erase colonial violence post-World War II (McLaughlan & Srivastava, 2014, p. 7).
• Methodological Innovations in Italian Postcolonial Studies
  Edited volumes like Postcolonial Italy contextualize Italy’s colonial legacy, examining intersections of race, gender, and class within Italian cultural and political dynamics (Lombardi-Diop & Romeo, 2012).
• The Postcolonial Gramsci
  Srivastava and Bhattacharya emphasize Gramsci’s applicability in examining global postcolonialism beyond Marxist orthodoxy. They highlight how Gramsci’s ideas can address challenges of modernity in non-Western contexts (McLaughlan & Srivastava, 2014, p. 11).
• Critical Responses to Postcolonial Gramsci
  Scholars critiqued The Postcolonial Gramsci for allegedly prioritizing Gramsci over Marx, though the editors argue for interpreting Gramsci within broader postcolonial contexts (Brennan, 2012; McLaughlan & Srivastava, 2014).
• Journals: Fragmentation and New Directions in Postcolonial Studies
  Srivastava identifies postcolonial studies as increasingly fragmented, reflecting a diversity of intellectual projects. This dispersion makes defining a coherent center challenging but enriches the field through interdisciplinary contributions (McLaughlan & Srivastava, 2014, p. 251).
• Debates on Indigeneity and Settler Colonialism
  Theoretical advancements explore the role of indigeneity within urban spaces and settler colonial structures, particularly in Australian contexts (McLaughlan & Srivastava, 2014, p. 267).
• Challenges from Climate Change
  Scholars like Dipesh Chakrabarty argue for rethinking postcolonial theory in light of global challenges like climate change, urging a blend of humanistic and materialist approaches (McLaughlan & Srivastava, 2014, p. 5).
• Globalization and Comparative Postcolonialism
  Contributions from non-Anglophone regions, such as Southeast Asia and Eastern Europe, underscore the need for comparative frameworks to understand colonial legacies beyond traditional models (McLaughlan & Srivastava, 2014, p. 113).
• The Future of Postcolonial Theory
  Srivastava highlights emerging intersections with fields like environmental studies, gender studies, and global economic systems, ensuring postcolonial theory remains relevant to contemporary global challenges (McLaughlan & Srivastava, 2014, p. 264).

Theoretical Terms/Concepts in “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava

Theoretical Term/Concept	Definition/Explanation	Context/Significance
Postcolonial Studies	An academic field examining the cultural, political, and historical impacts of colonialism and its aftermath.	Explores diverse colonial legacies, with criticism that it has predominantly centered on Anglophone traditions.
Colonial Discourse	The language, narratives, and representations used by colonial powers to justify and perpetuate colonial rule.	Explored through cultural works and political policies; significant in shaping postcolonial identities.
Subalternity	Borrowed from Gramsci, refers to groups excluded from societal hegemonic power structures.	Central to Spivak’s argument in “Can the Subaltern Speak?” and postcolonial discourse.
Hegemony	Gramsci’s concept of cultural and ideological dominance maintained by consent rather than force.	Key in Edward Said’s Orientalism for understanding cultural power dynamics in colonial and postcolonial contexts.
Contrapuntal Analysis	Edward Said’s method of reading texts to reveal the intertwined histories of colonizer and colonized.	Used in Italian postcolonial studies to highlight suppressed narratives of colonial violence.
Postcoloniality	The condition of societies transitioning from colonial to postcolonial governance and identity.	Applied to Italy, where colonialism’s legacy impacts race, immigration, and national identity.
Race and Racialization	The process by which societies construct racial categories and attribute meaning to them.	Addressed in Italian postcolonialism’s intersection with gender, class, and migration studies.
Indirect Rule	A colonial governance strategy of controlling colonies through local intermediaries.	Explored in Mamdani’s Define and Rule as a central mechanism of colonial power that continues to shape nations.
Provincializing Europe	Dipesh Chakrabarty’s concept of challenging Eurocentric views in historical narratives.	Reversed in Italian postcolonial studies to de-provincialize Italy and contextualize its colonial legacy.
Globalization and Postcolonialism	The intersection of postcolonial studies with global economic and cultural systems.	Explored through comparisons of colonial legacies in regions like Southeast Asia and Eastern Europe.
Cultural Hegemonies	The ways dominant cultures maintain control through ideology rather than coercion.	Investigated in postcolonial Italy’s suppression of colonial atrocities to maintain a cohesive national identity.
Anthropocene	A proposed geological epoch marked by significant human impact on Earth’s ecosystems.	Linked to Dipesh Chakrabarty’s argument for integrating climate change into postcolonial analysis.
Postnationalism	The critique of nation-states as insufficient frameworks for understanding contemporary identities.	Explored in Italian postcolonialism’s response to immigration and transcultural dynamics.
Transcultural Production	Cultural works emerging from the blending and interaction of diverse traditions.	Examined in African diasporic aesthetics in Italian cinema and hip-hop by immigrant communities.

Contribution of “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava to Literary Theory/Theories

---

1. Postcolonial Theory

---

Examples of Critiques Through “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava

Literary Work	Critique Through “Colonial Discourse and Postcolonial Theory”	References
Edward Said’s Orientalism	– Reinterprets Said’s east/west binary using Gramsci’s north/south dyad to emphasize the socio-political tensions between colonizers and colonized in Europe’s colonial discourse. – Highlights Said’s reliance on Gramsci’s concepts of hegemony and subalternity as critical to analyzing cultural dominance.	McLaughlan & Srivastava, p. 7; p. 18.
Gayatri Spivak’s Can the Subaltern Speak?	– Challenges Spivak’s interpretation of the subaltern by emphasizing Gramsci’s original framing of the subaltern as a historical protagonist rather than a decontextualized victim. – Offers an Italian postcolonial perspective to reframe the subaltern, incorporating Italy’s colonial experience and migration narratives.	McLaughlan & Srivastava, p. 31.
Carlo Levi’s Christ Stopped at Eboli	– Uses postcolonial theory to critique Levi’s depiction of southern Italy as a metaphorical “internal colony.” – Frames the narrative through Gramsci’s concept of internal colonialism, highlighting the north/south divide within Italy as comparable to global colonial dynamics.	McLaughlan & Srivastava, p. 18; p. 245.
Pier Paolo Pasolini’s “Eritrean Texts”	– Analyzes Pasolini’s work through a postcolonial lens, revealing how the colonial gaze shapes representations of African subjects. – Highlights how Pasolini’s texts reflect Italy’s colonial ambitions and their lingering effects on contemporary Italian cultural identity.	McLaughlan & Srivastava, p. 242.

Key Themes Across Critiques:

• Gramscian Influence: All critiques emphasize Antonio Gramsci’s theories as foundational to postcolonial interpretations of literature.
• Reframing Subalternity: A consistent focus on reinterpreting the subaltern beyond traditional Anglophone paradigms.
• Intersectionality: Each work is examined for its intersectional depictions of race, class, and internal/external coloniality.
• Italian Context: The critiques integrate Italy’s unique colonial and postcolonial history, broadening the scope of postcolonial theory.

Criticism Against “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava

• Anglophone-Centric Bias:
  • Despite critiquing Anglophone dominance in postcolonial studies, the work itself heavily relies on theorists like Edward Said, Gayatri Spivak, and Homi Bhabha, potentially perpetuating the same bias it critiques.
• Limited Application Beyond Italian Context:
  • While innovative in incorporating Italy’s postcolonial discourse, the focus on Italy’s colonial history might limit its broader applicability to other postcolonial regions and contexts.
• Ambiguity in Gramscian Interpretations:
  • The work’s reliance on Antonio Gramsci’s concepts like subalternity and hegemony has been critiqued for reinterpreting these ideas in ways that may not align with their original intent, risking theoretical dilution.
• Underexploration of Non-European Postcolonialities:
  • The book prioritizes Italian and European colonial histories, often overlooking non-European colonial and postcolonial dynamics, particularly in Africa, Asia, and Latin America.
• Insufficient Engagement with Post-Structuralist Theories:
  • The work critiques post-structuralist elements in postcolonial studies but does not provide comprehensive alternatives or engage with the contributions of thinkers like Derrida and Foucault.
• Methodological Inconsistencies:
  • Critics have noted that the division between the sections on books (McLaughlan) and journals (Srivastava) creates methodological disjunctures, resulting in uneven critical depth.
• Reductionist View of Italian Colonial Legacy:
  • While addressing Italy’s colonial past, the work has been accused of simplifying complex socio-political factors and focusing heavily on cultural aspects at the expense of economic and structural critiques.
• Insufficient Representation of Subaltern Voices:
  • Although the text discusses subalternity, critics argue it falls short in amplifying the voices of marginalized groups, focusing more on intellectual interpretations than lived experiences.

Representative Quotations from “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava with Explanation

Quotation	Explanation
“Postcolonial theory and criticism, for the most part, has been largely restricted to an Anglophone tradition…”	This quotation highlights the Anglophone bias in postcolonial studies and introduces the neglected field of Italian postcolonial studies, stressing its importance due to contributions like Gramsci’s concepts of subalternity and hegemony.
“Lombardi-Diop and Romeo compellingly argue that Italian colonial expansionism… was as violent as any other iteration of European expansionism…”	This reflects the argument that Italian colonialism, often overlooked in mainstream postcolonial studies, was equally brutal, with its legacy remaining unexamined in Italian political and cultural discourse.
“The necessity to obliterate ’embarrassing’ historical events” has led to “the silencing of race in the cultural debate in contemporary Italy.”	This statement critiques Italy’s efforts to suppress discussions of its colonial past and the racial issues it generated, reflecting a broader theme of denial in postcolonial discourse.
“Gramsci’s cultural concepts of hegemony, subalternity, and the role of the intellectual have shaped and continue to shape contemporary postcolonial debates.”	This emphasizes Gramsci’s foundational role in postcolonial studies, particularly his theories’ applications beyond their original Italian context to global colonial and postcolonial dynamics.
“Robert Young begins his contribution to the collection with the observation that there ‘has always been something postcolonial about Gramsci.'”	This points to the innovative application of Gramsci’s theories to postcolonial studies, framing him as an intellectual from a marginal position whose ideas resonate with the colonial subject’s experience.
“Race has ‘evaporated’ from the cultural debate in contemporary Italy as a result of the necessity to obliterate ’embarrassing’ historical events.”	This reiterates the theme of historical erasure and Italy’s reluctance to confront its colonial past, aligning with broader discussions of postcolonial denial and complicity.
“Italian postcolonial studies has, until recently, failed to apply radical postcolonial methodologies to understand Italy’s unique postcoloniality.”	This critique underscores the delay in addressing Italy’s colonial history using postcolonial frameworks, signaling a gap that scholars like Lombardi-Diop and Romeo seek to fill.
“The cab driver’s ability to converse in perfect Italian reveals the enduring power and porosity of the colonial effect.”	An anecdote illustrating how colonial legacies manifest in cultural and linguistic exchanges, emphasizing the long-lasting effects of colonialism on both the colonized and colonizer.
“The music of this new ‘Roman forestiera’ is the true folk music of the city today—the music of the streets, of the peripheries, of the marginal and ‘subaltern’ communities.”	This quotation examines how cultural production, such as music, encapsulates the lived experiences of migrants and subaltern groups, highlighting Italy’s evolving postcolonial identity.
“The term [postcolonialism] is beginning to be employed to explore the historical continuum and cultural genealogy that link the colonial past to contemporary Italy.”	This underscores the expanding definition of postcolonialism to include the examination of Italy’s colonial history and its enduring impact on present-day cultural and racial dynamics.

Suggested Readings: “Colonial Discourse And Postcolonial Theory” By Robert Mclaughlan And Neelam Srivastava

1. McLaughlan, Robert, and Neelam Srivastava. “13 Colonial Discourse and Postcolonial Theory.” The Year’s Work in Critical and Cultural Theory 22.1 (2014): 240-270.
2. van Dommelen, Peter. “Postcolonial Archaeologies between Discourse and Practice.” World Archaeology, vol. 43, no. 1, 2011, pp. 1–6. JSTOR, http://www.jstor.org/stable/41308474. Accessed 11 Jan. 2025.
3. Rabasa, José. “COLONIAL/POSTCOLONIAL.” Dispositio, vol. 25, no. 52, 2005, pp. 81–93. JSTOR, http://www.jstor.org/stable/41491788. Accessed 11 Jan. 2025.
4. Vidal, Hernán. “The Concept of Colonial and Postcolonial Discourse: A Perspective from Literary Criticism.” Latin American Research Review, vol. 28, no. 3, 1993, pp. 113–19. JSTOR, http://www.jstor.org/stable/2503612. Accessed 11 Jan. 2025.

Introduction: “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy

“The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashis Nandy was published in Psychiatry in 1982, argues that colonialism transcends mere economic and political exploitation, existing primarily as a “state of mind” for both colonizers and colonized. Nandy posits that Western colonialism relied heavily on a “homology between sexual and political dominance,” with colonizers projecting a masculine, dominant identity onto themselves and a feminine, submissive one onto the colonized. This dynamic facilitated “identification with the aggressor,” wherein the colonized internalized the colonizers’ views, often striving to emulate them. Furthermore, Nandy highlights the “homology between childhood and the colonized state,” portraying colonizers as mature adults guiding “childlike” colonized societies towards progress. He uses British India as a case study, demonstrating how these psychological mechanisms shaped colonial policies and influenced Indian responses, including cultural movements and social reforms. As Nandy states, “Colonialism…cannot be identified with only economic gain and political power,” but rather involves a deeper cultural and psychological interplay. This psychological dimension of colonialism, as Nandy reveals, is crucial to understanding its lasting impact, as “that which begins in the minds of men must also end in the minds of men.”

Summary of “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy

Theoretical Terms/Concepts in “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy

Theoretical Term/Concept	Explanation	Reference in Text
Colonial Consciousness	The shared psychological state of colonizers and colonized, encompassing desires for economic and political gains and psychological dynamics of domination.	Nandy, 1982, p. 197
Identification with the Aggressor	A psychological mechanism where the oppressed adopt the values and norms of their oppressors to cope with dominance, forming a dependency relationship.	Nandy, 1982, p. 200
Cultural Continuity	The transformation of both colonizers’ and colonized cultures, prioritizing recessive subcultures and reshaping cultural identities.	Nandy, 1982, p. 198
Homology Between Sexual and Political Dominance	The alignment of colonial dominance with Western sexual stereotypes, reinforcing the dominance of masculinity over femininity.	Nandy, 1982, p. 201
Masculinity and Femininity in Colonialism	The redefinition of masculinity (puruṣatva) as dominance and femininity (nārītva) as submission, with hermaphroditism (klibatva) as an insult to masculinity.	Nandy, 1982, p. 203
Childhood and Colonization	The parallel drawn between childhood (immaturity) and the colonized state, portraying colonies as needing guidance from “adult” colonizers.	Nandy, 1982, p. 202
Management of Dissent	The use of psychological rewards and punishments to enforce acceptance of colonial norms, making resistance difficult and internalized.	Nandy, 1982, p. 199
Cultural Reordering	The reshaping of traditional Indian values and myths to align with colonial ideals, evident in reinterpretations of epics and societal norms.	Nandy, 1982, p. 203-204
Civilizational Mission	The ideological justification of colonialism as a “civilizing” effort, positioning colonizers as morally and culturally superior.	Nandy, 1982, p. 201
Primitivism and Infantility	The association of “primitive” societies with childishness, reinforcing the colonizers’ sense of superiority and the need for cultural development.	Nandy, 1982, p. 202
Western Values in Anti-Colonial Movements	The paradox of anti-colonial movements adopting Western concepts and frameworks even while resisting colonial rule.	Nandy, 1982, p. 199
Tragedy and Modernity	The reinterpretation of traditional Indian myths to reflect modern notions of tragedy and masculine heroism, aligning with colonial narratives.	Nandy, 1982, p. 203-204

Contribution of “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy to Literary Theory/Theories

1. Postcolonial Theory

• Colonial Consciousness: Nandy’s analysis of colonialism as a shared psychological state between the colonizers and colonized enriches postcolonial theory’s focus on the internalized effects of imperialism (Nandy, 1982, p. 197).
• Cultural Hybridity: The prioritization of recessive subcultures within colonial contexts illustrates the hybrid cultural spaces theorized by Homi K. Bhabha (Nandy, 1982, p. 198).
• Resistance within Frameworks of Oppression: Nandy highlights how anti-colonial movements often unconsciously operate within colonial frameworks, a key theme in postcolonial critique (Nandy, 1982, p. 199).

2. Psychoanalytic Theory

• Identification with the Aggressor: The concept of psychological assimilation with the oppressor draws upon Freudian ideas of ego defense mechanisms, offering insights into the colonized psyche (Nandy, 1982, p. 200).
• Symbolism of Masculinity and Femininity: Nandy explores how colonial narratives construct hypermasculinity and emasculate the colonized, resonating with psychoanalytic readings of gender and power (Nandy, 1982, p. 203).

3. Cultural Materialism

• Reordering of Myths and Values: Nandy examines how traditional Indian epics and myths were reinterpreted to align with colonial ideologies, contributing to materialist readings of culture as a site of ideological struggle (Nandy, 1982, p. 203-204).
• Economic and Cultural Intersectionality: The integration of economic motives with cultural hegemony aligns with Raymond Williams’ analysis of cultural materialism (Nandy, 1982, p. 197).

4. Gender Studies and Feminist Theory

• Sexual Hierarchies in Colonial Discourse: Nandy’s linkage of political dominance with sexual stereotypes supports feminist critiques of patriarchal structures in imperialism (Nandy, 1982, p. 201).
• Redefinition of Masculinity: The colonial reconfiguration of Indian masculinity into hypermasculine ideals informs gendered readings of colonial literature (Nandy, 1982, p. 203).

5. New Historicism

• Colonialism as Cultural Practice: By situating colonialism within cultural and psychological frameworks, Nandy reinforces New Historicism’s emphasis on the interplay between power, culture, and history (Nandy, 1982, p. 198).
• Historical Recontextualization of Myths: Nandy’s discussion of Meghnadbadh and its reinterpretation of Ramayana aligns with New Historicist analyses of how texts interact with historical power structures (Nandy, 1982, p. 203).

6. Structuralism and Semiotics

• Binary Oppositions: Nandy critiques the colonial binary of “adult colonizer” vs. “childlike colonized,” expanding structuralist analyses of power and cultural dominance (Nandy, 1982, p. 202).
• Symbolic Systems: The use of Indian myths to encode colonial ideologies reflects semiotic interpretations of texts as systems of signs (Nandy, 1982, p. 203).

Examples of Critiques Through “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy

Literary Work	Critique through Nandy’s Framework	Key Concepts from Nandy
Rudyard Kipling’s Kim	Kipling’s portrayal of the Indian boy, Kim, as an apprentice of British imperial intelligence reflects the infantilization of colonized subjects.	Infantilization, Cultural Continuity
Joseph Conrad’s Heart of Darkness	The depiction of Africans as primitive and childlike mirrors the colonial construction of the “other” as immature and needing guidance.	Primitivism and Infantility, Colonial Consciousness
E.M. Forster’s A Passage to India	The tension between Aziz and Fielding reveals the psychological dynamics of identification with the aggressor and cultural alienation.	Identification with the Aggressor, Cultural Reordering
Rabindranath Tagore’s Ghare Baire	Tagore’s exploration of Swadeshi nationalism critiques the adoption of colonial masculinity in anti-colonial movements.	Masculinity and Femininity, Resistance within Oppression
Michael Madhusudan Dutt’s Meghnadbadh	Dutt’s reimagining of Ravana as a heroic, masculine figure reflects the colonial influence on reordering traditional myths.	Reordering of Myths, Hypermasculinity
William Shakespeare’s The Tempest	Prospero’s dominance over Caliban and Ariel parallels the colonial ideology of dominance legitimized by “civilizing missions.”	Civilizational Mission, Sexual Hierarchies
Chinua Achebe’s Things Fall Apart	Okonkwo’s hypermasculine identity and his struggle against colonial forces highlight the imposed colonial notions of masculinity.	Masculinity and Femininity, Cultural Reordering
Raja Rao’s Kanthapura	The Gandhian resistance depicted in the novel illustrates the internalization of colonial norms even in anti-colonial movements.	Resistance within Frameworks, Identification with the Aggressor
Toni Morrison’s Beloved	The trauma of slavery portrayed in the novel mirrors the psychological violence of colonial dominance as described by Nandy.	Psychological Violence, Inner Rewards of Submission
Jean Rhys’s Wide Sargasso Sea	The erasure of Antoinette’s identity reflects the psychological domination and cultural alienation imposed by colonial systems.	Psychological Domination, Cultural Alienation

Criticism Against “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy

Representative Quotations from “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy with Explanation

Quotation	Explanation
“Colonialism could be characterized by the search for economic and political advantage without concomitant real economic or political gains.”	Nandy challenges the traditional narrative of colonialism as purely economic and political exploitation, emphasizing its psychological and cultural dimensions. This highlights colonialism as a state of mind rather than just a material project.
“Colonialism never seems to end with formal political freedom. As a state of mind, it is an indigenous process released by external forces.”	This quotation captures Nandy’s argument that the psychological and cultural impacts of colonialism persist beyond the political independence of a nation, embedding themselves in the consciousness of both the colonizers and the colonized.
“The culture of colonialism presumes a particular style of managing dissent… through inner rewards and punishments.”	Nandy discusses how colonialism internalizes oppression by making the colonized accept social norms and categories defined by the colonizers. The psychological control is more enduring than overt political dominance.
“It is not an accident that the specific variants of concepts used by anti-colonial movements were products of imperial culture itself.”	This reflects the paradox of resistance, where anti-colonial ideologies often borrow frameworks from colonial structures, reinforcing the cultural dominance of the colonizers even in opposition.
“The homology between sexual and political dominance… legitimized Europe’s models of dominance, exploitation, and cruelty as natural.”	Here, Nandy explores how colonialism reinforced Western gender and power hierarchies, projecting masculinity and femininity as metaphors for political dominance and subjugation.
“Identification with the aggressor bound the rulers and the ruled in an unbreakable dyadic relationship.”	This highlights the psychological process where the colonized internalize the values and perceptions of the colonizers, perpetuating the colonial dynamic even within post-colonial societies.
“Colonialism minus a civilizational mission is no colonialism at all.”	Nandy critiques the rhetoric of the “civilizing mission” used to justify colonial rule, pointing out that this mission was essential to sustaining colonial hegemony, both politically and psychologically.
“The ideology of colonialism was built of the cultural meanings of two fundamental categories of institutional discrimination—sex and age.”	This captures Nandy’s thesis that colonial ideology was structured on deeply entrenched social hierarchies, which were used to justify and perpetuate colonial control.
“Colonialism was not seen as an absolute evil. For the subjects, it was a product of their own emasculation.”	This provocative statement reflects how colonial subjects internalized their subjugation, often perceiving their colonization as a consequence of their own weaknesses, thereby reinforcing the colonial narrative.
“The rest of this essay examines… how the colonial ideology in British India was built of the cultural meanings of two fundamental categories of institutional discrimination in Britain—sex and age.”	Nandy frames his essay as an exploration of how British cultural categories, especially those related to gender and age, were transplanted into the colonial framework to maintain dominance over Indian society.

Suggested Readings: “The Psychology of Colonialism: Sex, Age, and Ideology in British India” by Ashish Nandy

1. Bagchi, Jasodhara. “Representing Nationalism: Ideology of Motherhood in Colonial Bengal.” Economic and Political Weekly, vol. 25, no. 42/43, 1990, pp. WS65–71. JSTOR, http://www.jstor.org/stable/4396894. Accessed 10 Jan. 2025.
2. Basu, Anustup. “The Geo–Televisual and Hindi Film in the Age of Information.” Bollywood in the Age of New Media: The Geo-Televisual Aesthetic, Edinburgh University Press, 2010, pp. 42–120. JSTOR, http://www.jstor.org/stable/10.3366/j.ctt1r2brj.6. Accessed 10 Jan. 2025.
3. Arora, Poonam. “DEVDAS: INDIAN CINEMA’S EMASCULATED HERO, SADO-MASOCHISM, AND COLONIALISM.” Journal of South Asian Literature, vol. 30, no. 1/2, 1995, pp. 253–76. JSTOR, http://www.jstor.org/stable/40873587. Accessed 10 Jan. 2025.
4. Nandy, Ashis. “The psychology of colonialism: Sex, age and ideology in British India.” The New Imperial Histories Reader. Routledge, 2020. 125-135.

Introduction: “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby

“Challenging the Ruling Paradigms of the Global Knowledge System” by Ashis Nandy and Phillip Darby first appeared in 2018 in Postcolonial Studies, published by the Institute of Postcolonial Studies. Whereas it critiques the dominance of Enlightenment-driven epistemology within the global knowledge hierarchy, advocating for the recognition of traditional knowledge systems rooted in the everyday lived experiences of Asian, African, and Indigenous societies, it also highlights the damaging impact of colonialism on both the colonized and the colonizer, asserting that universalizing impulses of modernity often erase diverse cultural epistemologies. It has proved a milestonein postcolonial theory for challenging hegemonic narratives and emphasizing the need to embrace pluralistic ways of knowing. Nandy poignantly notes, “History is only one way of constructing the past; mnemonic cultures offer alternative visions that are no less valid or vital.” By deconstructing colonial and Enlightenment paradigms, he has actually initiated a discourse that reimagines a more inclusive and equitable intellectual landscape.

Summary of “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby

• Critique of Enlightenment Knowledge
• Nandy and Darby critically examine the dominance of Enlightenment knowledge and its marginalization of traditional epistemologies. They argue that modernity’s universalizing tendencies erase the nuanced, context-sensitive knowledge systems of societies in Asia, Africa, and other colonized regions, replacing them with rigid, hierarchical structures derived from Western ideals (Nandy & Darby, 2018).
• Impact of Colonialism on Both Colonizer and Colonized
• The authors explore how colonialism not only exploited the colonized but also inflicted psychological and cultural damage on the colonizers. They emphasize that colonial codes deeply influenced both rulers and the ruled, with lasting effects on social, legal, and cultural frameworks. For example, the British in India initially adapted local customs and laws but shifted towards an imperial mission informed by Enlightenment and social evolutionism in the 19th century (Nandy & Darby, 2018).
• The Role of Traditional Knowledge
• Nandy emphasizes the value of mnemonic cultures, or memory-based knowledge systems, which contrast with the archive-centric history of the West. He highlights how societies like India retain diverse narratives of the past, offering alternative frameworks for interpreting history and envisioning futures (Nandy & Darby, 2018).
• Reimagining Colonial Narratives
• The dialogue critiques colonialism’s portrayal of non-European societies as “backward,” positioning them on a linear path of progress toward Western modernity. This model negates the intrinsic value of traditional systems and fosters cultural hegemony, where colonized societies internalize the colonizer’s worldview (Nandy & Darby, 2018).
• Interconnected Histories of Enmity and Collaboration
• Nandy presents cultural anecdotes, such as the ritualistic interaction between Rama and Ravana in Indian epics, to illustrate the interdependence of adversaries in traditional narratives. Such stories underscore the coexistence of diversity and mutual respect, contrasting with the polarizing tendencies of modernity (Nandy & Darby, 2018).
• Hegemony Over Dominance
• The authors differentiate dominance from hegemony, with the latter being a subtler and more enduring form of control. They argue that hegemonic systems, such as colonialism, succeed by embedding the colonizer’s categories and perspectives into the colonized’s worldview, ensuring long-term compliance and cultural assimilation (Nandy & Darby, 2018).
• Critique of Professionalized Knowledge
• The conversation warns against the professionalization of dissent and creativity, which often sanitizes and neutralizes transformative potential. They cite Freud’s outsider perspective as an example of how creativity thrives outside rigid, professionalized boundaries (Nandy & Darby, 2018).
• Reviving Everyday Knowledge
• The Backwaters Collective, discussed by Nandy, aims to reclaim traditional Indian knowledge systems embedded in everyday practices. By shifting focus from Western philosophy to unexplored aspects of life such as cuisine, local architecture, and folk traditions, they seek to challenge global knowledge hierarchies (Nandy & Darby, 2018).
• The Danger of Stolen Futures
• The authors caution against the aspiration of non-European countries to emulate Western futures, deeming it an unsustainable and unimaginative vision. They advocate for developing knowledge systems rooted in local contexts to address global challenges like ecological devastation and violence (Nandy & Darby, 2018).
• Conclusion
• “Challenging the Ruling Paradigms of the Global Knowledge System” offers a profound critique of the Enlightenment’s epistemological dominance and urges a reevaluation of traditional knowledge. By fostering pluralistic ways of knowing, the article opens avenues for resisting hegemonic narratives and imagining equitable futures.

Theoretical Terms/Concepts in “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby

Term/Concept	Explanation	Reference/Context
Enlightenment Epistemology	The system of knowledge grounded in the Enlightenment ideals of rationality, universality, and progress. It often marginalizes traditional and localized knowledge systems.	Critiqued for creating hierarchical knowledge structures that exclude diverse cultural epistemologies (Nandy & Darby, 2018).
Mnemonic Cultures	Knowledge systems that rely on memory and oral traditions rather than written archives, often found in non-Western societies.	Highlighted as an alternative to Western archive-based history, particularly in India and other Asian and African societies (Nandy & Darby, 2018).
Cultural Hegemony	The subtle dominance of one culture’s worldview over others, leading to the internalization of the dominant culture’s values and perspectives by the oppressed.	Seen as more dangerous than overt dominance because it perpetuates colonial categories and norms (Nandy & Darby, 2018).
Colonial Codes	The socio-legal and cultural frameworks established during colonial rule that shaped both colonizers and the colonized.	Discussed as damaging to both parties, influencing identities, behaviors, and power dynamics (Nandy & Darby, 2018).
Civilizing Mission	The colonial justification for domination, framed as a pedagogic and moral endeavor to “civilize” the colonized by introducing Western values and institutions.	Rooted in Darwinian social evolutionism and Enlightenment ideals, it reinforced imperial hierarchies (Nandy & Darby, 2018).
Interdependence in Narratives	The portrayal of relationships where adversaries and allies are intricately linked, often found in traditional stories and epics.	Illustrated through Indian epics like the Ramayana, which present nuanced notions of enmity and collaboration (Nandy & Darby, 2018).
Professionalization of Dissent	The process of institutionalizing dissent, which often neutralizes its transformative potential by aligning it with established systems.	Critiqued as limiting creativity and revolutionary thought by turning dissenters into “experts” (Nandy & Darby, 2018).
Alternative Memory Banks	Non-empirical, community-based accounts of history and culture that challenge the linear, archive-based historical narratives of modernity.	Exemplified by oral histories and folk traditions that offer different perspectives on events like colonialism and Partition violence (Nandy & Darby, 2018).
Stolen Futures	The aspiration of non-European societies to emulate Western modernity and development, often leading to ecological and cultural unsustainability.	Criticized as a misguided and unviable dream for non-European societies like India and China (Nandy & Darby, 2018).
Hegemonic Knowledge Systems	Dominant global systems of knowledge shaped by Western Enlightenment ideals that marginalize or exclude non-Western epistemologies.	Critiqued for perpetuating inequalities and suppressing traditional, everyday knowledge systems (Nandy & Darby, 2018).
Polyesthetic Cultures	Cultures that embrace diversity and multiplicity in thought, tradition, and identity, often found in pagan or polytheistic traditions.	Contrasted with modern societies that suppress such diversity, framing it as hypocrisy or schizoid responses (Nandy & Darby, 2018).

Contribution of “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby to Literary Theory/Theories

Examples of Critiques Through “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby

Literary Work	Critique Through Nandy & Darby’s Lens	Key Concepts Applied
Kim by Rudyard Kipling	While Kipling is an advocate of the British Empire, Kim reflects contradictions where the protagonist’s journey highlights the richness of Indian traditions and the transient nature of colonial dominance. Nandy sees Kipling grappling with his “anti-self” in this work.	– Hegemony over dominance – Interdependence in narratives – Colonial epistemology
Heart of Darkness by Joseph Conrad	This text’s depiction of Africa as the “dark continent” can be critiqued for reinforcing Enlightenment-based views of non-Western societies as primitive. Nandy & Darby’s ideas would challenge its portrayal of African cultures as inferior and unworthy of curiosity or deep study.	– Enlightenment epistemology – Hegemonic knowledge systems – Cultural hegemony
Things Fall Apart by Chinua Achebe	Achebe’s exploration of Igbo culture’s destruction by colonial forces aligns with Nandy and Darby’s argument that colonialism erases and delegitimizes traditional knowledge systems. The novel can be read as a counter-narrative to the Enlightenment model of progress.	– Mnemonic cultures – Alternative memory banks – Resistance through knowledge
Wide Sargasso Sea by Jean Rhys	Rhys’s portrayal of Antoinette’s identity struggles critiques the colonial and patriarchal frameworks that define her. Nandy and Darby’s lens would highlight how the protagonist’s experiences reveal the psychological damage of colonial hegemony on both colonizer and colonized.	– Colonial codes – Critique of modernity’s universalizing tendencies – Psychological impacts of colonialism

Explanation of Framework

• Key Concepts Applied: Terms from Challenging the Ruling Paradigms of the Global Knowledge System are used to analyze the critique.
• Impact: These critiques show how Nandy and Darby’s work reshapes readings of canonical and postcolonial literature by foregrounding the effects of colonial epistemology, hegemony, and alternative narratives.

Criticism Against “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby

Representative Quotations from “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby with Explanation

Quotation	Explanation
“History is only one way of constructing the past. I don’t believe that it has a monopoly on the past.”	This challenges the dominance of Western archival-based historiography, advocating for mnemonic cultures where memory and oral traditions construct alternative narratives.
“Hegemony is the most dangerous form of domination as the victims or targets themselves come to internalise the coloniser’s categories.”	Highlights the subtler mechanisms of colonial control, where ideological assimilation ensures long-term compliance, aligning with Gramsci’s concept of cultural hegemony.
“The differences you saw were basically the differences between cultures that had crossed the threshold of modernity and cultures that resembled European cultures of the past.”	Critiques the Enlightenment-driven diachronic model that framed colonized societies as “primitive” versions of Europe, stripping them of their unique value.
“Colonialism was not only about exploitation but also about pedagogical exercises and civilizing missions derived from theories of social evolutionism.”	Frames colonialism as a project rooted in Enlightenment ideals of progress and evolution, reinforcing its justification as a civilizing mission.
“The gods and goddesses are not all-perfect nor the demons all evil…heroes acquire their stature partly from the majesty and generosity of the villains.”	Reflects the nuanced understanding of morality in traditional narratives, contrasting with modern binaries of good versus evil, and highlighting cultural pluralism.
“I read the great Enlightenment figures as a psychologist…their racist assumptions were not as random as they look at first glance.”	Calls out the inherent racial biases in Enlightenment thinkers like Kant and Hegel, showing how their views shaped colonial knowledge systems.
“Nearly all non-European countries see Europe and North America as their future. This is not only pathetic but also an unviable dream.”	Critiques the aspiration to emulate Western development models, urging non-European societies to imagine sustainable and locally rooted futures instead.
“Alternative memory banks offer different stories about the past, bypassing the linear, archive-based narratives of modernity.”	Advocates for the use of oral traditions and memory to challenge dominant historical frameworks imposed by colonial and modern institutions.
“Professionalisation of dissent ensures it becomes part of the system, neutralizing its transformative potential.”	Warns against institutionalizing dissent, which risks co-opting and diminishing its radical power to challenge dominant systems.
“Colonialism damaged the colonisers more than the colonised.”	Provocatively argues that the cultural and psychological costs of colonialism were significant for colonizers, such as the suppression of empathy and creativity, exemplified by rigid imperial identities.

Suggested Readings: “Challenging The Ruling Paradigms of the Global Knowledge System” by Ashis Nandy & Phillip Darby

1. Lorber, Judith. “Shifting Paradigms and Challenging Categories.” Social Problems, vol. 53, no. 4, 2006, pp. 448–53. JSTOR, https://doi.org/10.1525/sp.2006.53.4.448. Accessed 10 Jan. 2025.
2. Nandy, Ashis, and Phillip Darby. “Challenging the ruling paradigms of the global knowledge system: Ashis Nandy in conversation with Phillip Darby.” Postcolonial Studies 21.3 (2018): 278-284.
3. PILLAY, SUREN, and SOULEYMANE BACHIR DIAGNE. “Decolonising the History of Scientific Ways of Knowing.” Predicaments of Knowledge: Decolonisation and Deracialisation in Universities, Wits University Press, 2024, pp. 137–66. JSTOR, https://doi.org/10.18772/12024099056.12. Accessed 10 Jan. 2025.

Introduction: “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed

“Horror and The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed first appeared in Screen in 1986. This pivotal article examines the representation of the monstrous-feminine in horror films through the lens of Julia Kristeva’s theory of abjection. Creed explores the way in which the horror genre constructs femininity as monstrous and abject, rooted in cultural and psychoanalytic anxieties about female sexuality, maternity, and the maternal body. She highlights the recurring themes of the “toothed vagina,” the “archaic mother,” and the maternal authority as sites of terror and fascination, intertwined with patriarchal fears of castration and engulfment. By examining films like Alien and Psycho, Creed reveals how horror narratives stage the abjection of the maternal figure to reassert symbolic order and male dominance. This work is seminal in literary and film theory, offering profound insights into gendered depictions of fear, the body, and societal boundaries. It remains influential for feminist film analysis and cultural criticism, bridging psychoanalytic theories with visual media representations.

Summary of “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed

• The Concept of the Monstrous-Feminine: Creed explores how patriarchal and phallocentric ideologies construct the notion of the “monstrous-feminine” by associating women with abject, horrifying qualities. This framework is rooted in fears surrounding sexual difference and castration anxiety, as articulated by Freud (Creed, p. 44-45).
• Freudian and Mythological Influences: Drawing on Freud and Joseph Campbell, Creed illustrates how cultural symbols like the Medusa and the “toothed vagina” reflect male anxieties about female sexuality and its perceived threat to male potency and identity (Freud, 1922; Campbell, 1969).
• Kristeva’s Theory of Abjection: Creed utilizes Julia Kristeva’s concept of abjection to argue that horror films evoke a visceral response by confronting viewers with elements that defy societal norms, such as bodily wastes, corpses, and the maternal body. These aspects disturb the symbolic order, creating terror and fascination (Kristeva, 1982, p. 4).
• The Maternal Body as Abject: The maternal figure becomes abject when the child separates from the mother to enter the symbolic order. This rejection is a ritualized process in many societies, yet it also underscores the tension between societal structure and individual subjectivity (Kristeva, p. 91-92).
• Religious and Historical Constructs of Abjection: Creed examines how religious and cultural taboos, such as those surrounding menstruation and excrement, reinforce notions of the abject, further linking these to the maternal body. These taboos highlight the fragile boundaries between purity and defilement (Creed, p. 52-54).
• The Role of the Horror Film: Horror films exemplify abjection by visually and thematically confronting viewers with the abject, such as corpses, blood, and decayed bodies. These films also blur the boundaries between human and non-human, good and evil, and the symbolic and pre-symbolic (Creed, p. 48).
• The Monstrous-Feminine in Cinema: Creed dissects films like Psycho, Alien, and Carrie to illustrate how the maternal figure is often depicted as monstrous, controlling, and consuming. This portrayal aligns with patriarchal fears of female power and autonomy, often linking the maternal body to images of decay and death (Creed, p. 60).
• Archaic Maternal Figures: Beyond Kristeva, Creed posits an even more primordial maternal figure—the “archaic mother”—associated with creation and destruction. Films like Alien visualize this figure through womb-like spaces and monstrous reproductive imagery (Creed, p. 63-65).
• The Fetishization of the Monstrous-Feminine: Creed discusses the fetishistic dynamics in horror films, where the maternal figure is transformed into both an object of fear and fascination. This dynamic reveals male anxieties about the maternal phallus and the threat of female agency (Creed, p. 68-69).
• Conclusion on Patriarchal Control: The horror genre, Creed argues, works to control and repudiate the maternal figure by constructing her as abject. This dynamic reflects broader patriarchal anxieties about femininity, reproduction, and the symbolic order (Creed, p. 70).

References

• Creed, B. (1986). Horror and the Monstrous-Feminine: An Imaginary Abjection. Screen, 27(1), 44-70.
• Freud, S. (1922). Medusa’s Head. In Strachey, J. (Ed.), The Standard Edition of the Complete Psychological Works of Sigmund Freud.
• Kristeva, J. (1982). Powers of Horror: An Essay on Abjection. New York: Columbia University Press.
• Campbell, J. (1969). The Masks of God: Primitive Mythology. New York: Penguin.

Theoretical Terms/Concepts in “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed

Theoretical Term/Concept	Definition/Explanation	Source/Reference
Monstrous-Feminine	The representation of women in horror as monstrous and abject, emphasizing their association with fear, danger, and the body.	Creed, p. 44
Abjection	A psychoanalytic concept by Julia Kristeva describing what is expelled or excluded to maintain societal norms and the symbolic order.	Kristeva (1982), p. 2
Castration Anxiety	A Freudian theory where men fear the symbolic loss of power or masculinity, often linked to the sight of female genitals.	Freud (1922); Creed, p. 45
The Semiotic Chora	Kristeva’s notion of the pre-verbal stage where the child is in union with the mother, preceding the symbolic order.	Kristeva, p. 14
Maternal Authority	The role of the mother in mapping the body and teaching the distinction between clean/unclean and proper/improper.	Kristeva, p. 72
Symbolic Order	The domain of language, rules, and law established by the paternal figure, where meaning and identity are stabilized.	Kristeva, p. 2
Archaic Mother	A primordial maternal figure representing generative and destructive forces, existing beyond the patriarchal framework.	Creed, p. 63
Phallic Mother	A figure in psychoanalysis where the mother is imagined as possessing a phallus, symbolizing power and threatening male identity.	Freud; Creed, p. 65
Toothed Vagina (Vagina Dentata)	A mythological motif representing the vagina as threatening and castrating, embodying male fears of female sexuality.	Campbell (1969); Creed, p. 44
Uncanny (Unheimlich)	Freud’s concept of something familiar yet alien, often associated with repressed fears or desires.	Freud (1922); Creed, p. 64
Corpse as Abject	The corpse is the ultimate symbol of abjection, representing the collapse of life and order into decay and death.	Kristeva, p. 3
Fetishism	In psychoanalysis, the disavowal of castration through fixation on a substitute object (fetish).	Freud; Creed, p. 68
Maternal as Abject	The mother’s body, particularly its reproductive functions, is seen as polluting and destabilizing societal and symbolic boundaries.	Kristeva; Creed, p. 48
Ritual Impurity	Cultural and religious practices of separating the “pure” from the “impure,” often tied to the maternal figure.	Kristeva, p. 52
Horror Film as Defilement Rite	Horror films mimic rituals of defilement by confronting the viewer with abjection and re-establishing societal norms.	Creed, p. 52
Psychoanalytic Primal Scene	The imagined or fantasized observation of parental intercourse, often depicted in horror films in symbolic forms.	Freud (1922); Creed, p. 56
Monstrous-Womb Imagery	Horror films depict womb-like spaces as sites of terror and abjection, reinforcing fears of the maternal body.	Creed, p. 63
Cannibalistic Mother	A figure in horror representing the oral-sadistic aspect of the mother, devouring and destructive.	Creed, p. 65
Desire for Non-Differentiation	The desire to return to the maternal womb, signifying the loss of individuality and self, linked to death.	Bataille; Creed, p. 64

Contribution of “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed to Literary Theory/Theories

---

• Psychoanalytic Theory: Extension of Freudian Concepts
  • Creed expands Freud’s theories of castration anxiety and the uncanny by linking them to the abject and monstrous representations of the feminine in horror films.
    “The sight of the Medusa’s head makes the spectator stiff with terror… the Medusa’s head becomes a fetish object that substitutes for the castrated female genitalia.” (Creed, p. 45)

---

• Julia Kristeva’s Theory of Abjection
  • Builds on Kristeva’s abjection to analyze the maternal figure as central to horror narratives, where the maternal body is both the site of creation and the source of terror.
    “The maternal body becomes a site of conflicting desires… the child’s struggle to break free marks the mother as abject.” (Creed, p. 48)
  • Links abjection to cultural rituals and horror cinema, framing horror films as a form of modern defilement rites.
    “Horror films confront us with abjection through images of bodily waste, corpses, and blood, functioning as a form of catharsis.” (Creed, p. 52)

---

• Feminist Film Theory
  • Reframes the role of the monstrous-feminine, arguing that horror films construct female bodies as sites of fear and desire, challenging male-dominated perspectives in film criticism.
    “The horror film stages the feminine as monstrous through the bleeding body, linking woman’s body to castration anxiety and impurity.” (Creed, p. 64)
  • Critiques patriarchal ideologies that define women through absence or lack, proposing the archaic mother as a disruptive figure outside the patriarchal symbolic order.
    “The archaic mother signifies the generative principle but is demonized within patriarchal narratives.” (Creed, p. 63)

---

• Cultural Studies and Mythology
  • Integrates mythological motifs (e.g., the toothed vagina, Medusa, and archaic mother) into the analysis of horror films, linking ancient cultural fears to modern cinema.
    “Mythological narratives of the Sphinx and Medusa are retold in horror films, reflecting patriarchal fears of the maternal and reproductive powers of women.” (Creed, p. 44)

---

• Structuralism and Semiotics
  • Applies structuralist ideas to the representation of borders (e.g., human/non-human, clean/unclean) in horror, showing how films use these categories to signify terror and instability.
    “Abjection is rooted in crossing borders, and horror films visualize these transgressions in monstrous imagery, from hybrids to mutilated bodies.” (Creed, p. 52)

---

• Gender Studies: Rejection of Fixed Gender Roles
  • Challenges traditional gender binaries by exploring the monstrous-feminine as a figure that destabilizes norms of male dominance and female submission.
    “The maternal body, in its bleeding and birthing, defies patriarchal attempts to confine woman’s identity within symbolic categories.” (Creed, p. 64)

---

• Postmodern Literary Theory
  • Suggests that horror films deconstruct the symbolic order, forcing viewers to confront their fascination and repulsion for the abject.
    “The horror film works as a form of art that engages with the collapse of meaning, forcing a confrontation with the abject.” (Creed, p. 70)

---

Examples of Critiques Through “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed

Literary Work	Aspect Critiqued	Application of Creed’s Theory	Relevant Reference from Creed
Mary Shelley’s Frankenstein	Representation of the monstrous and maternal.	The creation of the monster as an act of abject creation without maternal involvement critiques patriarchal fears of the maternal body.	“The abject threatens life; it must be ‘radically excluded’… The monster signifies the dangers of violating natural borders.” (Creed, p. 48)
Bram Stoker’s Dracula	Feminine sexuality and abjection.	The female vampires embody the monstrous-feminine through their erotic and abject characteristics, linking femininity to terror and desire.	“The horror film abounds in images of abjection… the monstrous-feminine threatens the symbolic order.” (Creed, p. 52)
Nathaniel Hawthorne’s The Scarlet Letter	The abject as social exclusion linked to femininity.	Hester Prynne’s punishment and social isolation reflect her abject status, as her body and sexuality are seen as threats to societal norms.	“Abjection works to demarcate boundaries between the clean and unclean, human and non-human.” (Creed, p. 45)
Charlotte Perkins Gilman’s The Yellow Wallpaper	Maternal abjection and madness.	The protagonist’s descent into madness critiques societal repression of female creativity and maternal identity, aligning with abjection.	“The maternal figure becomes abject when she disrupts the symbolic order, often tied to madness and instability.” (Creed, p. 48)

Criticism Against “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed

• Lack of Focus on Female Subjectivity:
  • Critics argue that Creed’s analysis heavily centers on male anxieties and patriarchal constructs, offering limited insight into female spectatorship or the subjective experience of women engaging with horror films.
• Over-reliance on Psychoanalytic Theory:
  • Creed’s dependence on Freudian and Kristevan psychoanalysis has been critiqued as outdated, as these frameworks are often seen as restrictive and not universally applicable to contemporary feminist analyses.
• Neglect of Cultural and Historical Contexts:
  • The theory is sometimes criticized for not sufficiently accounting for cultural and historical variations in the depiction of the monstrous-feminine, potentially universalizing patriarchal fears and anxieties.
• Binary Representation of Femininity:
  • Creed’s categorization of women as either “monstrous” or abject risks reinforcing essentialist binaries, leaving little room for diverse or subversive representations of femininity in horror.
• Limited Engagement with Female Agency:
  • Critics argue that the theory tends to portray women in horror solely as symbols of male fear and control, neglecting instances where female characters assert agency or subvert patriarchal narratives.
• Inconsistent Application of Kristeva’s Abjection:
  • Some scholars highlight inconsistencies in Creed’s use of Julia Kristeva’s concept of abjection, particularly in extending it to horror films without fully addressing its complexities in non-Western or non-cinematic contexts.
• Simplistic Treatment of Gender Roles:
  • The essay has been critiqued for a narrow interpretation of gender, focusing predominantly on heterosexual and cisgender dynamics, and failing to explore how the monstrous-feminine might operate in LGBTQ+ contexts.
• Overemphasis on Maternal Figures:
  • Creed’s analysis has been challenged for its disproportionate focus on maternal imagery and its failure to explore other aspects of feminine monstrosity, such as independent female villains or femme fatales.

Representative Quotations from “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed with Explanation

Quotation	Explanation
“The monstrous-feminine horrifies precisely because it is constructed within a patriarchal ideology as a perversion of the maternal figure.”	Highlights Creed’s core argument that the horror genre distorts the maternal into a figure of monstrosity, reflecting patriarchal fears and anxieties.
“Abjection is that which does not respect borders, positions, rules. It disturbs identity, system, order.”	Refers to Julia Kristeva’s concept of abjection, emphasizing the breakdown of boundaries in horror and the societal need to exclude such disturbances.
“The figure of the archaic mother is present in all horror films as the blackness of extinction—death.”	Depicts the archaic mother as a symbol of both creation and destruction, central to horror’s portrayal of existential fears.
“The horror film stages and re-stages a constant repudiation of the maternal figure.”	Argues that horror films systematically reject and vilify the maternal to affirm patriarchal norms.
“Menstrual blood, on the contrary, stands for the danger issuing from within identity.”	Discusses the societal and cinematic use of menstrual imagery to signify the disruptive power of femininity.
“The maternal body becomes a site of conflicting desires, where the symbolic and the semiotic collide.”	Explains how the maternal body destabilizes societal norms by being both nurturing and threatening.
“Viewing the horror film signifies a desire not only for perverse pleasure but also a desire to throw out, eject the abject.”	Connects the act of watching horror to the psychological process of confronting and rejecting the abject.
“The corpse, the most sickening of wastes, is a border that has encroached upon everything.”	Relates the corpse to the ultimate abjection in horror, symbolizing the collapse of life’s boundaries.
“Woman’s body is slashed and mutilated, not only to signify her own castrated state but also the possibility of castration for the male.”	Discusses the misogynistic implications of violence against women in horror, tying it to male anxieties.
“The monstrous feminine is constructed as a sign of abjection, within the text’s patriarchal discourses.”	Reinforces the idea that horror movies exploit female monstrosity to reassert patriarchal control.

Suggested Readings: “Horror And The Monstrous-Feminine: An Imaginary Abjection” by Barbara Creed

1. Peters, Gary. Revue Canadienne d’Études Cinématographiques / Canadian Journal of Film Studies, vol. 3, no. 2, 1994, pp. 108–13. JSTOR, http://www.jstor.org/stable/24402392. Accessed 10 Jan. 2025.
2. Creed, Barbara. “‘HORROR AND THE MONSTROUSFEMININE: AN IMAGINARY ABJECTION.'” Feminist Film Theory: A Reader, edited by Sue Thornham, Edinburgh University Press, 1999, pp. 251–66. JSTOR, http://www.jstor.org/stable/10.3366/j.ctvxcrtm8.26. Accessed 10 Jan. 2025.
3. Young, Elizabeth. “Here Comes the Bride: Wedding Gender and Race in ‘Bride of Frankenstein.'” Feminist Studies, vol. 17, no. 3, 1991, pp. 403–37. JSTOR, https://doi.org/10.2307/3178280. Accessed 10 Jan. 2025.
4. Acker, Paul. “Horror and the Maternal in ‘Beowulf.'” PMLA, vol. 121, no. 3, 2006, pp. 702–16. JSTOR, http://www.jstor.org/stable/25486349. Accessed 10 Jan. 2025.

Introduction: “Reader-Response Theory and the English Curriculum” by Robert E. Probst

“Reader-Response Theory and the English Curriculum” by Robert E. Probst first appeared in The English Journal (Vol. 83, No. 3, March 1994), published by the National Council of Teachers of English. Probst’s seminal work emphasizes the importance of placing the reader at the center of literary education, advocating for a curriculum that respects the personal, emotional, and intellectual responses of students to texts. Drawing from Louise Rosenblatt’s assertion that the teacher’s role is to “elaborate the vital influence inherent in literature itself,” Probst argues that literature should be taught not as a static artifact to be dissected, but as a living art form capable of enriching students’ lives. He asserts, “The literary experience…is first of all the immediate encounter between a reader and a book,” stressing that this encounter forms the foundation for further exploration of literary elements like metaphor or genre. Through examples such as David Bottoms’ poem Sign for My Father, Who Stressed the Bunt, Probst illustrates how texts evoke deeply personal connections, enabling students to reflect on their own lives while engaging with broader human experiences. The essay critiques traditional methods that prioritize predetermined interpretations and conformity, instead advocating for an approach that respects diverse readings and fosters intellectual and emotional growth. Probst’s vision calls for an English curriculum that creates readers and writers who view literature not as an academic chore, but as a meaningful, transformative experience.

Summary of “Reader-Response Theory and the English Curriculum” by Robert E. Probst

Theoretical Terms/Concepts in “Reader-Response Theory and the English Curriculum” by Robert E. Probst

Theoretical Term/Concept	Definition/Explanation	Reference in Text
Reader-Response Theory	A literary theory emphasizing the active role of readers in creating meaning through their interaction with the text.	Probst highlights this theory as central to teaching literature, where “meaning lies in the shared ground of text and reader” (p. 38).
Vital Influence of Literature	The inherent power of literature to evoke emotional and intellectual responses in readers.	Citing Rosenblatt, Probst argues that teachers should enhance this natural influence without substituting external matters (p. 38).
Personal Connection	The idea that readers bring their experiences and histories to bear on the text, creating unique meanings.	Illustrated through Bottoms’ poem, Probst emphasizes that personal connections are crucial to the literary experience (p. 38-39).
Dynamic Meaning-Making	The concept that meaning is created and recreated during the act of reading, not fixed in the text.	“Meaning happens, it occurs, it is created and recreated in the act of reading and subsequent discussion” (p. 40).
Respect for Individual Interpretations	The acknowledgment that different readers will interpret texts uniquely based on their contexts and experiences.	Probst supports multiple interpretations, noting that texts may “mean to a reader what it did not mean to its author” (p. 39).
Contextual Influence	How external factors like the reader’s environment, mood, or cultural background shape the reading experience.	Probst asserts that meaning is influenced by circumstances such as “classroom setting or other life events” (p. 40).
Textual Influence	The way literary texts manipulate readers’ emotions, thoughts, and values.	Probst explains how texts guide interpretations by emphasizing specific themes, as seen in the concept of “sacrifice” in Bottoms’ poem (p. 40).
Respect for the Text	Treating the literary text as an artistic work with inherent value and avoiding reduction to drills or exercises.	“The literary text must not be reduced to exercise or drill but allowed to live as a work of art” (p. 38).
Cultural and Societal Understanding	Literature as a means to explore varying societal values, norms, and cultural contexts.	Probst states that understanding cultures and societies through literature is crucial for personal and collective growth (p. 40).
Reader’s Agency	The recognition of students as active participants in meaning-making rather than passive recipients of interpretations.	Probst highlights this as key to fostering independent thinking and respect for personal readings (p. 42).

Contribution of “Reader-Response Theory and the English Curriculum” by Robert E. Probst to Literary Theory/Theories

---

---

Examples of Critiques Through “Reader-Response Theory and the English Curriculum” by Robert E. Probst

Literary Work	Critique Through Reader-Response Theory	Key Theoretical Insight
David Bottoms’ “Sign for My Father, Who Stressed the Bunt”	Readers connect the poem’s theme of sacrifice to personal experiences, such as parental relationships, life lessons, or moments of loss.	Probst illustrates how readers’ individual contexts, such as memories of their own parents or childhood sports, shape the meaning of “sacrifice” (p. 38-39).
Shakespeare’s Macbeth	Probst critiques how traditional analysis might focus on textual elements (e.g., metaphor and irony) while neglecting readers’ personal responses.	Readers might connect the theme of ambition to their own struggles with ambition or ethical dilemmas, demonstrating the subjective nature of meaning (p. 38).
Hemingway’s The Old Man and the Sea	A feminist reader may critique the text through gendered dynamics, while others may view it as a universal tale of perseverance and failure.	Probst’s advocacy for multiple interpretations aligns with how cultural and individual contexts influence a text’s perceived meaning (p. 39).
Harper Lee’s To Kill a Mockingbird	Readers may respond emotionally to the theme of racial injustice, connecting it to contemporary or personal societal experiences.	Probst’s theory supports exploring how personal and cultural contexts—such as current events—shape interpretations of justice and morality (p. 40).

Criticism Against “Reader-Response Theory and the English Curriculum” by Robert E. Probst

1. Potential for Over-Subjectivity
   • Reader-response theory may lead to overly subjective interpretations, where personal responses overshadow the text’s inherent meaning or authorial intent.
   • Critics argue this approach risks reducing literary study to individual emotional experiences, neglecting the broader cultural or historical contexts of the text.
2. Neglect of Authorial Intent
   • Probst’s emphasis on the reader-text interaction might be seen as diminishing the importance of the author’s purpose or the literary techniques intentionally employed to convey specific themes.
3. Undermining of Analytical Rigor
   • Critics suggest that a heavy focus on personal responses could de-emphasize the need for close reading and textual analysis, which are essential components of literary scholarship.
4. Inconsistency in Educational Goals
   • The proposed curriculum prioritizes fostering enjoyment and personal engagement with literature, which some educators argue may conflict with academic goals such as mastering literary concepts, theories, and critical approaches.
5. Challenges in Assessment
   • The subjective nature of reader-response pedagogy makes it difficult to evaluate student performance objectively, particularly when interpretations are highly individualized.
6. Risk of Reinforcing Biases
   • Encouraging readers to rely on personal experiences and cultural contexts can inadvertently reinforce existing biases or limit exposure to alternative perspectives offered by the text.
7. Overemphasis on Students’ Experiences
   • Critics argue that prioritizing students’ personal connections to literature might marginalize the text itself, treating it as a mere springboard for personal reflection rather than an artistic artifact deserving critical attention.
8. Resistance to Established Interpretations
   • The theory’s rejection of “correct” or “dominant” interpretations may lead to a disregard for the rich tradition of literary scholarship and critical analysis that contributes to a text’s depth and understanding.
9. Insufficient Preparation for Higher Education
   • Critics contend that the approach may not adequately prepare students for the demands of higher-level literary studies, which often require familiarity with canonical interpretations and theoretical frameworks.

Representative Quotations from “Reader-Response Theory and the English Curriculum” by Robert E. Probst with Explanation

Quotation	Explanation
“Meaning lies in that shared ground where the reader and text meet—it isn’t resident within the text, to be extracted like a nut from its shell.”	Probst emphasizes the central tenet of Reader-Response Theory: meaning is created through interaction between the reader and the text. This challenges formalist approaches that locate meaning solely within the text.
“The literary text must not be reduced to exercise or drill, but must be allowed to live as a work of art, influencing the reader to see and think and feel.”	This stresses the importance of treating literature as an artistic experience rather than a tool for rote learning, fostering emotional and intellectual engagement in readers.
“We must respect readers and their readings, too.”	Probst advocates for valuing individual interpretations, recognizing that readers bring unique perspectives shaped by personal and cultural contexts.
“A work may mean to a reader what it did not mean to its author.”	This highlights the fluidity of meaning, asserting that a reader’s interpretation may diverge from authorial intent, thus expanding the potential significance of a literary text.
“Students need instead to learn that literary meaning is largely an individual engagement, that it results from the creative effort of a reader working with a text.”	Probst underscores the active role of readers in constructing meaning, which contrasts with traditional pedagogies that position students as passive recipients of knowledge.
“If literature is to matter… those personal connections become hard to deny.”	The value of literature is rooted in its ability to evoke personal and emotional connections, making it relevant and meaningful in the lives of readers.
“Learning to read books… is not just a matter of acquiring information from texts, it is a matter of learning to read and write the texts of our lives.”	Quoting Robert Scholes, Probst connects literary reading to life skills, asserting that reading enhances self-reflection and understanding of personal experiences.
“Meaning resides neither in the text, nor in the reader. In fact, it resides nowhere. Rather, it happens, it occurs, it is created and recreated in the act of reading.”	This reinforces the idea that meaning is dynamic and context-dependent, emerging from the interplay between the reader, the text, and the reading context.
“Our primary goal in the English curriculum is not to make literary scholars of all of our students. It is to make them readers and writers.”	Probst redefines the purpose of literary education as fostering lifelong readers and writers rather than producing specialized scholars, aligning with Reader-Response Theory’s emphasis on personal growth.
“Students should learn how texts operate, how they shape our thought and manipulate our emotion.”	While prioritizing individual responses, Probst also stresses the importance of analyzing the techniques and mechanisms texts use to influence readers, integrating critical thinking into Reader-Response Theory.

Suggested Readings: “Reader-Response Theory and the English Curriculum” by Robert E. Probst

1. Probst, Robert E. “Reader-Response Theory and the English Curriculum.” The English Journal, vol. 83, no. 3, 1994, pp. 37–44. JSTOR, https://doi.org/10.2307/820925. Accessed 7 Jan. 2025.
2. Matthews, René, and Robin Chandler. “Using Reader Response to Teach ‘Beloved’ in a High School American Studies Classroom.” The English Journal, vol. 88, no. 2, 1998, pp. 85–92. JSTOR, https://doi.org/10.2307/821695. Accessed 7 Jan. 2025.
3. Harkin, Patricia. “The Reception of Reader-Response Theory.” College Composition and Communication, vol. 56, no. 3, 2005, pp. 410–25. JSTOR, http://www.jstor.org/stable/30037873. Accessed 7 Jan. 2025.
4. Buckley, William K., and Mark Bracher. “Reader-Response Theory.” PMLA, vol. 101, no. 2, 1986, pp. 250–51. JSTOR, https://doi.org/10.2307/462409. Accessed 7 Jan. 2025.

Introduction: “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis

“Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis first appeared in the Spring 2019 issue of philoSOPHIA (Volume 9, Number 2), published by the State University of New York Press. This article situates itself within the resurgence of affect theory, or the “affective turn,” to critically engage with the concepts of abjection and shame as theorized by Julia Kristeva. Purvis delves into how abjection operates within societal structures, maintaining oppressive dynamics while simultaneously holding the potential for political resistance and feminist transformation. Central to her thesis is the proposition that shame—often immobilizing and destructive—can also serve as a powerful site for political and social reimagining. Purvis argues, “Through a politics of shame, the powers of horror are redeployed, and the horrors that lie in power are exposed, confronted, and potentially defeated.” Her work is significant in literary and feminist theory as it reframes negative affect as a generative space for revolutionary politics, addressing intersections of race, gender, and sexuality within systems of power. The article provides a critical bridge between psychoanalysis and feminist praxis, emphasizing the transformative potential of abjection when reoriented toward justice and liberation.

Summary of “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis

References

• Kristeva, J. (1982). Powers of Horror: An Essay on Abjection. Columbia University Press.
• Purvis, J. (2019). Confronting the Power of Abjection: Toward a Politics of Shame. philoSOPHIA, 9(2), 45–67. https://doi.org/10.1353/phi.2019.0020
• Probyn, E. (2000). Carnal Appetites: FoodSexIdentities. Routledge.
• Ahmed, S. (2004). The Cultural Politics of Emotion. Routledge.
• Butler, J. (1993). Bodies That Matter: On the Discursive Limits of Sex. Routledge.
• Lorde, A. (2007). Sister Outsider. Crossing Press.
• Young, I. M. (2005). On Female Body Experience: Throwing Like a Girl and Other Essays. Oxford University Press.

Theoretical Terms/Concepts in “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis

Concept/Term	Definition/Explanation	Relevance in the Article
Abjection	The process of expelling or excluding what threatens identity, social order, or symbolic boundaries.	Central to understanding how shame and disgust operate within gendered and societal power structures (Kristeva, 1982).
Shame	A “sticky” affect characterized by discomfort, humiliation, and potential for reflection and creativity.	Explored as both a tool of oppression and a site of feminist and political resistance (Probyn, 2005).
Disgust	Affective response to the abject, often more immobilizing than shame.	Differentiated from shame as more totalizing and harder to reconfigure politically (Tomkins, 1995).
Affective Turn	A resurgence of interest in studying affect/emotion as central to systems of knowledge, power, and politics.	Frames the article’s exploration of how emotions like shame and disgust shape political and social dynamics.
Feminized Abjection	The association of women’s bodies with reproductive functions and substances deemed “unclean” or “impure.”	Highlights gendered mechanisms of abjection, such as menstruation and childbirth (Young, 2005).
Semiotic vs. Symbolic	Kristeva’s distinction between pre-symbolic (emotional, bodily) and symbolic (language, order) realms.	Used to explain the continuous interplay between societal norms and individual emotional experiences.
Counterpublics	Alternative social spaces or movements formed in opposition to dominant publics.	Demonstrated through feminist and queer movements like SlutWalk and #MeToo (Warner, 2002).
Intersectionality	Framework for analyzing overlapping systems of oppression across race, gender, sexuality, etc.	Applied to abjection, exploring how marginalized identities experience compounded shame and exclusion.
Queer Positionality	Non-normative identities and their potential to disrupt dominant societal and cultural narratives.	Linked to the reclamation of shame as a site of empowerment in queer theory (Halberstam, 2005).
Affective Economies	Circulation of emotions within societal and political contexts that reinforce power structures.	Explored to show how shame and disgust are distributed and internalized in gendered and racialized ways (Ahmed, 2004).

Contribution of “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis to Literary Theory/Theories

• Expansion of Affect Theory
  • Jennifer Purvis integrates affect theory with feminist theory, emphasizing how emotions like shame and disgust shape subjectivity and politics.
  • Builds on Sara Ahmed’s concept of affective economies, arguing that the circulation of shame is tied to power structures and can be reconfigured for political resistance (Ahmed, 2004).
• Engagement with Kristeva’s Concept of Abjection
  • Extends Julia Kristeva’s Powers of Horror by exploring the intersection of abjection with systemic injustices and gendered experiences.
  • Highlights the dual role of abjection as both regulative (enforcing norms) and disruptive (a site of potential resistance) (Kristeva, 1982).
• Critique of Gender Normativity in Feminist Theory
  • Challenges the association of femininity with shame and abjection, showing how these dynamics reinforce binary gender systems.
  • Incorporates Simone de Beauvoir’s insights from The Second Sex on the processes of “becoming woman” and the body’s role in gendered subjectivity (Beauvoir, 1989).
• Intersectionality and Abjection
  • Brings an intersectional lens to theories of abjection, emphasizing its racialized, gendered, and sexualized dimensions.
  • Cites examples like the “welfare queen” trope to illustrate how abjection functions within systems of oppression (Tyler, 2013).
• Queer Theory and Reclamation of Shame
  • Contributes to queer theory by framing shame as a transformative affect, capable of fostering alternative identities and counterpublics.
  • Aligns with Judith Butler’s critique of norms in Bodies That Matter and Kathryn Bond Stockton’s exploration of shame in queer contexts (Butler, 1993; Stockton, 2006).
• Feminist Political Praxis
  • Proposes a feminist politics of shame, suggesting that shame can be reconfigured as a resource for collective action and resistance.
  • Draws on examples like the #MeToo movement and SlutWalk to illustrate how public shame can challenge patriarchal power.
• Critique of Neoliberalism and Biopolitics
  • Examines the role of shame and disgust in maintaining neoliberal ideologies and biopolitical control.
  • Builds on Foucauldian insights into techniques of power and self-regulation, linking these to the abjection of marginalized groups (Foucault, 1978).
• Contribution to Posthumanism
  • Challenges traditional humanist categories by interrogating the boundaries between the human and the abject.
  • Aligns with Kristeva’s semiotic exploration of corporeality and suggests possibilities for rethinking human/nonhuman binaries.
• Literary and Artistic Applications
  • Explores how feminist and queer art, such as Judy Chicago’s The Dinner Party and Emma Sulkowicz’s Carry That Weight, use abjection and shame to subvert dominant narratives.
  • Highlights the generative potential of abjection in literature, visual art, and performance as tools for exposing systemic injustices.
• Revising the Politics of Pride
  • Questions the limits of pride in liberation movements, advocating instead for a nuanced understanding of shame as a site for political engagement.
  • Builds on critiques of simplistic reversals from shame to pride in the work of Elspeth Probyn and Sally Munt (Probyn, 2000; Munt, 2007).

Examples of Critiques Through “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis

Literary Work	Themes/Elements Analyzed	Application of Purvis’ Framework	Key Insights/Implications
Mary Shelley’s Frankenstein	Themes of monstrosity and abjection.	– The creature represents abjection as described by Kristeva and Purvis, being cast out as “not-I” and embodying societal fears. – Abjection shapes the boundaries between humanity and otherness.	Highlights how the creature’s abjection reinforces human identity and societal norms while exposing their fragility and cruelty.
Toni Morrison’s Beloved	Intersections of shame, trauma, and motherhood.	– Explores the abjection of Sethe as a mother who disrupts societal norms by reclaiming agency over her child’s life. – Connects shame and maternal subjectivity to systemic racism and gender oppression.	Illustrates how abjection can be both a source of trauma and a site of resistance against systemic racial and gendered violence.
Charlotte Perkins Gilman’s The Yellow Wallpaper	Gendered abjection and the repression of female subjectivity.	– Applies the notion of shame tied to the protagonist’s confinement and her perceived mental illness. – Examines how abjection enforces gender norms and sustains patriarchal control.	Reveals how abjection isolates women and pathologizes their resistance, but also allows space for feminist critique of these structures.
Oscar Wilde’s The Picture of Dorian Gray	Shame, morality, and aestheticism.	– Dorian’s portrait embodies abjection, externalizing his moral degradation and acting as a site of disgust and shame. – Links abjection to the queer subtext and societal rejection of non-normative identities.	Demonstrates how Wilde critiques societal norms through the abjection of Dorian’s hidden self and the queer undertones in the novel.

Criticism Against “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis

Representative Quotations from “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis with Explanation

Quotation	Explanation
“The abject not only informs structures of knowledge and power that govern how subjectivities…are founded but provides elements of fluidity and ambiguity…”	This quotation highlights the dual role of abjection in creating and destabilizing societal norms. It underscores the opportunity for resistance and redefinition within the rigid systems of power, making abjection a site of both oppression and potential liberation.
“Shame, read in connection with abjection, provides rich terrain from which to examine the workings of affect…”	This connects shame to affect theory, framing it as a tool to understand and challenge societal structures. By engaging with shame rather than avoiding it, Purvis argues for its political and feminist potential.
“Disgust…proves particularly difficult to metabolize, as Audre Lorde explains.”	Referring to Lorde, Purvis distinguishes between shame and disgust, emphasizing the latter’s resistance to transformation. This differentiation sets the stage for her focus on shame’s transformative possibilities.
“Shame’s association with Kristevan abjection draws upon its fluidity and ambivalence…”	Purvis ties shame to Julia Kristeva’s concept of abjection, illustrating how its ambiguous nature can foster new forms of political and social organization.
“We must investigate and dismantle the workings of horror, disgust, and shame…”	This calls for a critical examination of affective economies to dismantle oppressive systems, reflecting Purvis’s emphasis on shame as a tool for exposing and resisting power dynamics.
“Affective economies organize humanity according to gender, race, sexuality, ability, and class…”	Purvis situates shame and abjection within affective economies, stressing their role in maintaining societal hierarchies. Her critique extends to how bodies are commodified or excluded.
“The powers of horror are redeployed, and the horrors that lie in power are exposed…”	She advocates for using the unsettling aspects of shame to challenge dominant power structures, turning negative affects into tools for political engagement.
“Through a politics of shame, the powers of horror are redeployed, and the horrors that lie in power are exposed…”	Shame is framed as a political tool capable of confronting and transforming systems of power, emphasizing its potential beyond the personal realm into collective activism.
“Much like the openings created by the interplay of reception and production…abjection can be painful as well as a site of meaningful change and possibility.”	By exploring the discomfort and transformation tied to abjection, Purvis aligns it with creative resistance, stressing its potential for generating new social and political paradigms.
“Shame can mobilize the self and communities into acts of defiant presence…”	This demonstrates the constructive side of shame, which, when harnessed correctly, can transform individual and collective identities, fostering resistance against oppressive norms.

Suggested Readings: “Confronting the Power of Abjection: Toward a Politics of Shame” by Jennifer Purvis

1. Purvis, Jennifer. “Confronting the Power of Abjection: Toward a Politics of Shame.” PhiloSOPHIA 9.2 (2019): 45-67.
2. Lipschitz, Ruth. “Abjection.” The Edinburgh Companion to Animal Studies, edited by Lynn Turner et al., vol. 1, Edinburgh University Press, 2018, pp. 13–29. JSTOR, http://www.jstor.org/stable/10.3366/j.ctv2f4vjzx.6. Accessed 7 Jan. 2025.
3. Higgs, Paul, and Chris Gilleard. “Understanding Abjection.” Personhood, Identity and Care in Advanced Old Age, 1st ed., Bristol University Press, 2016, pp. 57–72. JSTOR, https://doi.org/10.2307/j.ctt1t89766.8. Accessed 7 Jan. 2025.
4. Hogle, Jerrold E. “Abjection as Gothic and the Gothic as Abjection.” The Gothic and Theory: An Edinburgh Companion, edited by Jerrold E. Hogle and Robert Miles, Edinburgh University Press, 2019, pp. 108–26. JSTOR, http://www.jstor.org/stable/10.3366/j.ctvggx38r.9. Accessed 7 Jan. 2025.