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                                      Contemporary Cultural Theory



                   deliberate refusal to join the ‘anti-Marxist concert’ of the post-1968
                   period in France (Fraser, 1984, p. 133). But the necessity for this
                   resort to strategic essentialism—in Spivak, in Derrida, even in
                   Showalter (Showalter, 1989, p. 369)—surely casts doubt on the
                   wider anti-humanist enterprise. For what use is a theory that
                   requires, for its effective application, that we pretend not to
                   believe in it?



                   Postcolonialism, post-structuralism and radical humanism
                   Said canvassed a very different solution in his Culture and Imp-
                   erialism, a book that takes as its theme the ‘general relationship
                   between culture and empire’ (Said, 1993, p. xi). His conclusions
                   warrant repetition at some length:

                      there seems no reason except fear and prejudice to keep
                      insisting on... separation and distinctiveness, as if that was all
                      human life was about. Survival in fact is about the connections
                      between things...It is more rewarding—and more difficult—
                      to think concretely and sympathetically, contrapuntally, about
                      others than only about “us”. But this also means not trying to
                      rule over others, not trying to classify them or put them in
                      hierarchies, above all, not constantly reiterating how “our”
                      culture or country is number one (or not number one, for that
                      matter) (p. 408).

                   This wasn’t so much strategic essentialism as essentialism itself,
                   a clear affirmation, in short, of the continuing political and
                   intellectual relevance of a radicalised humanism.  Yet it is a
                   humanism as capable as any post-structuralism of undermining
                   the Eurocentric certainties of the older liberal humanisms. Said’s
                   reading of Jane Austen’s Mansfield Park, for example, as ‘part of
                   the structure of an expanding imperialist venture’, was both
                   powerfully demystifying and indisputably ‘anti-imperialist’. But
                   it also deliberately avoided the ‘rhetoric of blame’, in favour of
                   what Said himself described as the ‘intellectual and interpretive
                   vocation to make connections...to  see complementarity and
                   interdependence’ (pp. 114–15).
                      Aijaz  Ahmad, an Indian academic working in India, has

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