W. E. B. Du Bois has described the African American at the end of the nineteenth century as "two souls in one dark body, whose dogged strength alone keeps it from being torn asunder." In the United States today, the hyphen between these two souls--African and American, African-American--is still being negotiated. In Harlem, Spivak engages with thirty-four photographs by photographer Alice Attie as she attempts teleopoiesis, a reaching toward the distant other through the empathetic power of the imagination. In the hands of Spivak, teleopoiesis is a kind of identity politics in which one disrupts identity as a result of migration or exile. For the last two decades, Spivak notes, Harlem has been the focus of major economic development. As the old Harlem disappears into a present that simultaneously demands and rejects a cultural essence, Spivak dwells in Attie's images, trying to navigate some middle ground between the rock of social history and the hard place of a seamless culture. "Gayatri Chakravorty Spivak has probably done more long-term political good in pioneering feminist and postcolonial studies within global academia than almost any of her theoretical colleagues."--Terry Eagleton "Not only does her world-renowned scholarship range widely from critiques of post-colonial discourse to feminism, Marxism, and globalization; her lifelong search for fresh insights and understanding has transcended the traditional boundaries of discipline while retaining the fire for new knowledge that is the hallmark of a great intellect."--Lee Bollinger, Columbia University
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Harlem
von Gayatri Chakravorty Spivak
W. E. B. Du Bois has described the African American at the end of the nineteenth century as "two souls in one dark body, whose dogged strength alone keeps it from being torn asunder." In the United States today, the hyphen between these two souls--African and American, African-American--is still being negotiated. In Harlem, Spivak engages with thirty-four photographs by photographer Alice Attie as she attempts teleopoiesis, a reaching toward the distant other through the empathetic power of the imagination. In the hands of Spivak, teleopoiesis is a kind of identity politics in which one disrupts identity as a result of migration or exile. For the last two decades, Spivak notes, Harlem has been the focus of major economic development. As the old Harlem disappears into a present that simultaneously demands and rejects a cultural essence, Spivak dwells in Attie's images, trying to navigate some middle ground between the rock of social history and the hard place of a seamless culture. "Gayatri Chakravorty Spivak has probably done more long-term political good in pioneering feminist and postcolonial studies within global academia than almost any of her theoretical colleagues."--Terry Eagleton "Not only does her world-renowned scholarship range widely from critiques of post-colonial discourse to feminism, Marxism, and globalization; her lifelong search for fresh insights and understanding has transcended the traditional boundaries of discipline while retaining the fire for new knowledge that is the hallmark of a great intellect."--Lee Bollinger, Columbia University
Aktuelle Rezensionen(1)
Rezension von Apfelfrikadelle In diesem Essay setzt sich Spivak, ausgehend von Fotografien von Alice Attie, mit dem New Yorker Stadtteil Harlem auseinander. Im Mittelpunkt stehen Fragen nach einem anspruchsvollen Verständnis von Identität, Kultur, Hybridität, Globalisierung, Race, Class und Gender. Dabei thematisiert sie sowohl die (indigenen) Lebensräume, die im Zuge des Kolonialismus verdrängt wurden, als auch die Schwarze Kultur, die mit Harlem verbunden ist, und nun unter dem Druck der Gentrifizierung immer mehr zurückgedrängt wird. Einer der spanndensten Aspekte des Essays ist Spivaks Übernahme des Begriff der Teleopoiesis aus Derridas "Politik der Freundschaft", um eine Antwort drauf zu finden (oder zumindest die diesbezügliche Frage angemessener stellen zu können), wie über die vermeintlichen fixen Grenzen der eigenen Identität und Kultur hinaus solidarische Praxen und Lebensweisen mit anderen Identitäten und Kulturen gefunden werden können (die nicht die jeweils einen auf die anderen beziehen/subordinieren et recto verso). Teleopoiesis bezeichne dabei den Versuch, den*die Andere durch die Kraft der Einbildungskraft zu erreichen (wie genau?, das bekomme ich gerade nicht gut formuliert) und nicht unter vorherrschende Vorstellungen zu subsumieren. In diesem Sinne schreibt sie über bisher nicht beanspruchte Geschichten dieser Subjekte/Kulturen: "We must investigate and imaginatively constitute our "own" unclaimed history with the same telepoietic delicacy that we strive for in the case of the apparently distant." Naja, und dann passiert natürlich noch ganz viel mehr und ganz viel anderes in diesem Text...