Michel benita ethics


Some on the left, such as cultural theorist John Hutnyk, have criticized hybridity as politically void. [3] Others like Aijaz Ahmad, Arif Dirlik, and Benita Parry blame Homi Bhabha for recycling obscure psychoanalytic and postmodern theories of culture and identity. Ahmad criticizes Bhabha for establishing a postcolonial theory which overlooks the material colonial context and post-independence realities of the former colonies. He writes: "Between postcoloniality as it exists in a former colony like India, and postcoloniality as the condition of discourse by such critics as Bhabha, there would appear to be a considerable gap". [16] Dirlik follows in a similar vein, stressing the postcolonial theorists’ propensity to flatten out cultural difference under the umbrella term of hybridity: "Africa, Caribbean, South-Asian literatures come from different places and different histories, and not merely different from France, but different from each other. It is this real sort of difference that disappears in postcolonial studies". [17] In "Signs of our Time" Benita Parry discusses The Location of Culture and criticizes the "linguistic turn" in cultural studies, [18] more particularly, Bhabha's dependence on fuzzy psychoanalytical and linguistic explanations of cultural identities, or what she calls the "autarchy of the signifier". [18] In Postcolonial Studies: a materialist critique, she further rails against the "linguistic turn" and recommends a materialist postcolonial critique that addresses colonialism's epistemic violence within the wider context of the economic exploitation of the colonized masses by imperial capitalism. [19]

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Michel Benita EthicsMichel Benita EthicsMichel Benita EthicsMichel Benita Ethics

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