By Homi K. Bhabha
Rethinking questions of identification, social enterprise and nationwide association, Bhabha presents a operating, if debatable, thought of cultural hybridity - one who is going some distance past prior makes an attempt by means of others. within the place of Culture, he makes use of ideas equivalent to mimicry, interstice, hybridity, and liminality to argue that cultural creation is often best the place it's so much ambivalent. talking in a voice that mixes highbrow ease with the idea that concept itself can give a contribution to useful political switch, Bhabha has develop into one of many top post-colonial theorists of this period.
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Additional resources for The Location of Culture (Routledge Classics)
Sample text
I would not like m y notion of negotiation to be confused with some syndicalist sense of reformism because that is not the political level that 7 25 THE LOCATION OF CULTURE is being explored here. By negotiation I attempt to draw attention to the structure of iteration which informs political movements that attempt to articulate antagonistic and oppositional elements without the redemptive rationality of sublation or transcendence. Thejemporality of negotiation or translation, as I have sketched itJhia,s tw^jaaain-advantages, JEirst, it acknowledges the historical connectedness between Jhe^ subject_and object of critique jso thatJEere €an^be^no» simplistic, essentialis opposition between ideological rniscogrd^r^ancl revolutionary tiumTThe progressive reading is crucially determined by the aclvefsalfalhrjr agonistic situation itself; it is effective because it uses the subversive, messy mask of camouflage and does not come like a pure avenging angel speaking the truth of a radical historicity and pure oppositionality.
I f j ^ n e j s ^ ^ ^ (not^origin) of radical critique, then - and this is m y second-pointyJhe functionof[theory within the political process becomes double-edged. It m a k ^ u ^ w j ^ e j f v a t our political referents and priorities - the people, the community, class Struggle, anti-racism, gender difference, Jhg assertion of anan^^Imperiaiist,black or third perspective - are not ther£ iji^^jiQme-primQrcllal, naturalistic sense. N o r do they reflect a unitary or hprnggeneous- political object.
They are caught in the discontinuous time of translation and negotiation, in the sense in which I have been attempting to recast these words. In the moment of liberatory struggle, the Algerian people destroy the continuities and constancies of the nationalist tradition which provided a safeguard against colonial cultural imposition. They are n o w free to negotiate and translate their cultural identities in a discontinuous intertextual temporality of cultural difference. The native intellectual w h o identifies the people with the true national culture will be disappointed.