Are Those-Who-Do-Not-Count Capable of Reason? Thinking Political Subjectivity in the (Neo-)Colonial World and the Limits of History

Abstract

This article is concerned to show that the historical science of the (neo-)colonial world is unable to allow for an analysis of the political subjectivities of 'those-who-do-not-count' or 'subalterns' as rational beings. Rather, it can only think such subjectivities as the products of people who are merely bearers of their social location, not thinking subjects. As a result, such history can only be a history of place, not a history of the transcending of place; it therefore amounts to colonial or state history. Historical objectivity invariably produces state history. The thought of the possibility of emancipatory politics, which always exceeds place, is thus precluded. This is an unavoidable epistemic problem in history and the social sciences in their current form. Following the work of Lazarus, I argue for an alternative historical methodology in Africa in terms of an internal analysis of the idioms of politics as discontinuous subjective sequences.

“We are happy we welcome this decision what … our Prime Minister has taken”: Political subjectivities in populist politics during demonetization (2016) in India

“…What these analyses demonstrate is that in these interviews, which are designed to extract people's views, first, policy talk happens in ways that makes relevant political subjectivities for interviewees. Their contributions are treated as implicating political subjectivities, such as those of being a “good citizen,” “Modi supporter,” or “legitimate earners.” Previous findings similarly show the role of subjectivities in accomplishing political action (Isin, ; Neocosmos, ). Second, interviewers and interviewees orient to these as resources in negotiating participation in these interviews on demonetization.…”

“…Their contributions are treated as implicating political subjectivities, such as those of being a "good citizen," "Modi supporter," or "legitimate earners." Previous findings similarly show the role of subjectivities in accomplishing political action (Isin, 2009;Neocosmos, 2012). Second, interviewers and interviewees orient to these as resources in negotiating participation in these interviews on demonetization.…”

“…Social scientists argue that particular forms of political structures and participation engender particular forms of “subjectivity” or understandings of “who we are.” Researchers who are more interested in how broader contexts are implicated in discourse argue that “subjectivity” is a useful tool to examine the relations between broader societal or political contexts and individual orientations to these (Hollway, ). For instance, researchers identify the role of particular subjectivities in colonial discourses (Neocosmos, ) or the absence of subjectivities in terrorism‐related discourses (Zulaika & Douglass, ) and the outcomes of these for political action.…”

Emergence of environment and sustainability education (ESE) in teacher education contexts in Southern Africa: A common good concern

“…ESE, when framed within a focus on the common good, seeks to enable participation in common good social practices, involving knowledge for the common good based on values of equity, respect for life forms, future generations, and sustainability of the planet. By emphasising learning from context, education for sustainable development is also a humanising concept because it takes account of people's views, cultures, and ways of being (Kapoor, 2009;Neocosmos, 2012). It also prepares learners to learn to live justly, equitably, and sustainably in the world, in other words, not learning for the sake of human capital development to serve the market.…”

“…These conditions facilitate transgressive learning for individual, community, and societal freedom. Such learning involves learners critically and reflexively engaging the conditions and contradictions influencing their lives and lived experiences in order to disrupt those factors and create conditions for a better future (Kapoor, 2009;Mamdani, 1996;Mbembe, 2001;Mukute 2010;Neocosmos, 2012;Wa Thiongo, 1981).…”