Can the Subaltern Speak?

: Gayatri Spivak and Post-Colonialism

While she is best known as a postcolonial theorist, Gayatri Spivak describes herself as a para-disciplinary, ethical philosopher though her shingle could just as well read: Applied Deconstruction. Her reputation was first made for her translation and preface to Derridas Of Grammatology and she has since applied deconstructive strategies to various theoretical engagements and textual analyses: from Feminism, Marxism, and Literary Criticism to, most recently, Post-colonialism. My position is generally a reactive one. I am viewed by Marxists as too codic, by feminists as too male-identified, by indigenous theorists as too committed to Western Theory. I am uneasily pleased about this.[1] Despite her outsider status or partly, perhaps, because of it Spivak is widely cited in a range of disciplines. Her work is nearly evenly split between dense theoretical writing peppered with flashes of compelling insight and published interviews in which she wrestles with many of the same issues in a more personable and immediate manner. What Edward Said calls a contrapuntal reading strategy is recommended as her ideas are continually evolving and resist, in true deconstructive fashion, a straight textual analysis. She has said that she prefers the teaching environment where ideas are continually in motion and development.

Of Grammaology an English translation of Jacques Derridas De la grammatologie introduced and positioned her as a postcolonial critic whose deconstructive interpretations of imperialism and the struggle for decolonization seek also to interrogate the very premises of marxism, feminism, and Derridean deconstruction that underwrite her own work. Encompassing literary criticism, a learned application of European enlightenment philosophy, as well as ambitious forays into economic problems of labor and capital, Spivaks eclectic and often contradictory critical scope resembles her shifting position as an academic subject. Simultaneously privileged as an elite, even esoteric intellectual currently teaching at Columbia University, and marginalized as a ThirdWorld woman, hyphenated-American, and Bengali exile, Spivak uses deconstruction to address the ways in which she is in fact complicit in the production of social formations that she ostensibly opposes. In the following passage from Bonding in Difference, an interview with Alfred Arteaga, Spivak describes her indebtedness to deconstruction in order to explain the postcolonial critics responsibility to question the assumptions not only of the social formations under their scrutiny but their own critical and institutional allegiances:

So right form the beginning, the deconstructive move. Deconstruction does not say there is no subject, there is no truth, there is no history. It simply questions the

privileging of identity so that someone is believed to have the truth. It is not the exposure of error. It is constantly and persistently looking into how truths are produced. Thats why deconstruction doesnt say logocentrism is a pathology, or metaphysical enclosures are something you can escape. Deconstruction, if one wants a formula, is among other things, a persistent critique of what one cannot not want. And in that sense, yes, its right there at the beginning.[2]

While Of Grammology jumpstarted her career, her 1988 essay Can the Subaltern Speak? redefined it and post-colonialism at large. The essay, initially presented as a lecture and then later published, introduced questions of gender and sexual difference into analyses of representation and offering a profound critique of both subaltern history and radical Western philosophy. Spivaks eloquent and uncompromising arguments engaged with more than just power, politics, and the postcolonial. They confronted the methods of deconstruction, the contemporary relevance of Marxism, the international division of labor, and capitalisms worlding of the world, calling attention to the historical and ideological factors that efface the possibility of being heard. Since the publication of Spivaks essay, the work has been revered, reviled, misread, and misappropriated. It has been cited, invoked, imitated, and critiqued.

Benjamin Graces, an industrious and brilliant Brown student, introduces Spivaks seminal essay quite critically and astutely:

Spivaks essay Can the Subaltern Speak? originally published in Cary Nelson and Lawrence Grossbergs Marxism and the Interpretation of Culture (1988)[3] perhaps best demonstrates her concern for the processes whereby postcolonial studies ironically reinscribe, co-opt, and rehearse neo-colonial imperatives of political domination, economic exploitation, and cultural erasure. In other words, is the post-colonial critic unknowingly complicit in the task of imperialism? Is postcolonialism a specifically first-world, male, privileged, academic, institutionalized discourse that classifies and surveys the East in the same measure as the actual modes of colonial dominance it seeks to dismantle? According to Spivak, postcolonial studies must encourage that postcolonial intellectuals learn that their privilege is their loss (Ashcroft. et al 28). In Can the Subaltern Speak?, Spivak encourages but also criticizes the efforts of the subaltern studies group, a project led by Ranajit Guha that has reappropriated Gramscis term subaltern (the economically dispossesed) in order to locate and re-establish a voice or collective locus of agency in postcolonial India. Although Spivak acknowledges the epistemic violence done upon Indian subalterns, she suggests that any attempt from the outside to ameliorate their condition by granting them collective speech invariably will encounter the following problems:

1) a logocentric assumption of cultural solidarity among a heterogeneous people, and 2) a dependence upon western intellectuals to speak for the subaltern condition rather than allowing them to speak for themselves.[4] As Spivak argues, by speaking out and reclaiming a collective cultural identity, subalterns will in fact re-inscribe their subordinate position in society. The academic assumption of a subaltern collectivity becomes akin to an ethnocentric extension of Western logosa totalizing, essentialist mythology as Derrida might describe it that doesnt account for the heterogeneity of the colonized body politic.

Spivaks essay should be required reading for everyone. But if you dont have the time or if you do have the time and want a critical companion, theres one listed below for you.

Thesis: My view is that radical practice should attend to this double session of representation rather than reintroduce the individual subject through totalizing concepts of power and desire. (279) Fourfold Argument of the Essay: 1. Problematize the Western subject and see how it is still operational in poststructuralist theory (Foucault and Deleuze) 2. Re-read Marx to find a more radical de-centering of the subject that also leaves more room for the formation of class identifications that are non-essentialist (Derrida, also) 3. Argue that Western intellectual production reinforces the logic of Western economic expansion 4. Perform a close reading of sati to analyze the discourses of the West and the possibilities for speech that the subaltern woman has (or does not have) within that framework Arguments 1-3 are addressed in the first half of the essay, which address Spivaks theoretical framework and argument, while argument 4 is addressed in the second half of the essay, which serves as an example of Spivaks argument and her conclusion.

Spivaks article moves from a critique of current Western efforts to problematize the subject to a still more radical de-centering of the subject implicit in Marx and Derrida. It makes the point that western intellectual production is complicit with Western international economic interests, and finally raises the question of how the

third-world subject is represented within Western discourse, using the example of sati (widow sacrifice).

The juxtapositions brought into play over the course of the article emphasize how benevolent Western intellectuals can paradoxically silence the subaltern by claiming to speak for their experience (by asserting that the subaltern knows) in the same way that benevolent colonialists silenced the voices of the women who chose to immolate themselves on their husbands funeral pyres i.e. it is in the appropriation of the voice of the subaltern that s/he is silenced.

Foucault and Deleuze (Guattari): Spivaks criticism: They [Foucault and Deleuze] short-circuit the radical implications of the crisis of the subject by introducing the concept of subject effects, which differ in name, but not in function, from traditional subjects (273) She criticizes Foucault for emphasizing the pervasiveness and heterogeneity of power while ignoring how power produces ideology, and instead filling the place of ideology with a generalized notion of culture (274) Spivak finds a contradiction between Foucault and Deleuzes valorizing of the concrete experience of oppression while providing little explanation of the baggage of the intellectual in the conflation of the ideas of representing (as in politics/speaking for the interests of a group of people) and re-presenting (when what is presented becomes fused with its signified and takes on an immediacy of presence) (274-275) Spivaks response: While many of their contributions are useful, their political effectiveness is impaired by systematically ignoring the question of ideology and their own implication in intellectual and economic history She objects to their use of master words such as the workers, which generalize the experience of a diverse range of people (272) Conversely, her own use of the term subaltern is emphatically multiple Beginning with Deleuze and Guattaris implementation of an undifferentiated desire supporting all kinds of revolutionary movements and acts, Spivak demonstrates how the unspoken and un-interrogated assumptions behind these totalizing theories end in reinforcing the subject positions of the theorists themselves (273-274) To Spivak, the idea that desire and interest may work in opposition to one another under the effects of ideology seems to escape Deleuze and Foucault (273) Marx and Derrida:

Spivak refers to Marx to demonstrate how his concept of class formation clearly differentiates between darstellen (re-presentation) andvertreten(representation) (276-278) Darstellen Re-presentation Rhetoric as trope Class as a descriptive concept, class in a system Class consciousness Vertreten Representation Rhetoric as persuasion Class as a transformative concept, through substitution/representation Transformation of consciousness Spivak uses Derrida as a tool to deconstruct and de-center, particularly when it comes to Foucault (primary motives of the essay and of Spivaks work generally) I have tried to argue that the substantive concern for the politics of the oppressed which often accounts for Foucaults appeal can hide a privileging of the intellectual and of the concrete subject of oppression that, in fact, compounds the appeal. (292) Following up this passage, Spivak notes that: though it is not my intention here to counter the specific view of Derrida promoted by these influential writers [Anderson and Said], I will discuss a few aspects of Derridas work that retain a long-term usefulness for people outside the First Worldyet he is less dangerous when understood than the first-world intellectual masquerading as an absent non-representer who lets the oppressed speak for themselves. (292) Spivak cites a chapter of Derridas Of Grammatology As a Positive Science (a book she famously translated and provide a critical introduction for in 1976) For Spivak: Derrida = Deconstruction

Gayatri Spivak / "Can the Subaltern Speak?" summary

"Can the Subaltern Speak?" (1988) by Gayatri Spivak relates to the manner in which western cultures investigate other cultures. Spivak uses the example of the Indian Sati practice of widow suicide, however the main significance of "Can the Subaltern Speak?" is in its first part which presents the ethical problems of investigating a different culture base on "universal" concepts and frameworks.

"Can the Subaltern Speak?" critically deals with an array of western writers starting from Marx to Foucault, Deleuze and Derrida. The basic claim and opening statement of "Can the

Subaltern Speak?" is that western academic thinking is produced in order to support western economical interests. Spivak holds that knowledge is never innocent and that it expresses the interests of its producers. For Spivak knowledge is like any other commodity that is exported from the west to the third world for financial and other types of gain.

Spivak is wondering how can the third world subject be studied without cooperation with the colonial project. Spivak points to the fact that research is in a way always colonial, in defining the "other", the "over there" subject as the object of study and as something that knowledge should be extracted from and brought back "here". Basically we're talking about white men speaking to white men about colored men/women. When Spivak examines the validity of the western representation of the other, she proposes that the discursive institutions which regulate writing about the other are shut off to postcolonial or feminist scrutiny. This limitation, Spivak holds, is sue to the fact that critical thinking about the "other" tends to articulate its relation to the other with the hegemonic vocabulary. This is similar to feminist writers which abide by the patriarchic rules for academic writing.

In the following parts of "Can the Subaltern Speak?" Spivak is criticizing different critical writers and then moves on to the example of the Indian "Sati" practice. Gayatri Spivak / "Can the Subaltern Speak?"

Gayatri Spivak / "Can the Subaltern Speak?" summary - part 2

Gayatri Spivak / "Can the Subaltern Speak?" - review - summary part 1 - summary part 2 In "Can the Subaltern Speak?" Gayatri Spivak is criticizing the intellectual west's "desire for subjectivity". Spibak claims that "research" or "knowledge" have served as a prime justification for the conquest of other cultures and their enslavement, as part of the European colonial project. The western scholar authoritatively presented himself and his produced knowledge about the other culture as objective. He presented himself is without interests, and scientific, ethical and accurate. This is, for Spivak, very much not the real case for the opening statement of "Can the Subaltern Speak?" is that knowledge about the third world was always tainted with the political and economical interests of the west.

Spivak points to the fact that the west is talking to itself, and in its own language, about the other. Like other commodities, data or raw material (ethnographical ,for example) is harvested in the third world country and taken back to the west, to be produced and sold for the benefit of the western readers and especially the western writer. Spivak wonders if under these conditions it can be possible for the west to speak about the non-west without sustaining the colonial discourse.

Spivak is hardly impressed with western efforts to speak for the other or try to "present his own voice". She believes that the west is obsessed with preserving itself as subject, and that any discourse is eventually about the discoursing agents themselves. Spivak is opposed to the western attempt to situate itself as investigating subject that is opposed to the investigated non-western object. Spivak's answer to "Can the Subaltern Speak?" is no, they cannot, not

when the western academic field is unable to relate to the other with anything other than its own paradigm.

Gayatri Spivak / "Can the Subaltern Speak?" - short critical review

Gayatri Spivak / "Can the Subaltern Speak?" - review

Gayatri Spivak devotes the first and main part of "Can the Subaltern Speak" to launching a massive attack on Foucault and Deleuze two of the main figures of contemporary critical theory, and therefore Spivak's offensive can be considered as directed at this academic field in general. Spivak doesnt hold back in criticizing Foucault and Deleuze , and turns to especially insulting allegations, accusing them in cooperating with capitalism and imperialism, in essentialism, positivism, in false claims to objectivity and transparency, institutionalism and chauvinism. Spivak uses Marx and through rereading him criticizes those that to a large extent work within the tradition founded by him. Spivak employed a deconstructionist tactic which reads the objects of her criticism "against themselves". Finally, to add insult to injury, she appeals to their eccentric "black sheep" of the family, Jacques Derride, who's method she favors over that of Foucalt and Deleuze. And all through her offensive Spivak makes sure to raise the shield of subject position that is supposed to neutralize the meaning of the words at the bottom of "Can the Subaltern Speak?" -"California University, Berkeley".

And so Spivak joins Edward Said and other researchers before her of non-western origin that employ western thought and methods in order to criticize the way in which western cultures and academic discourse are representing the third world.

This means that Spivak's title "Can the Subaltern Speak?" has another question folded inside of it, a question that is addresses to a larger extent in "Can the Subaltern Speak?" than the question formulated in the title, and that question is "Can the oppressor Speak?". It seems that spivak's (and Said's) answer to this question is a definite no, at least not without having their ethnocentrism and economical interests effecting the way they speak and eventually being a repressive act. The inability, or invalidity, of westerners to speak about the other is derived, so is implied by Spivak, from their inability to listen to the other and understand him without enforcing their own western consciousness and values upon him. In the circle drawn by Spivak the colonial oppressor cannot speak about the Subaltern that he cannot hear since the subaltern cannot speak since the oppressor cannot listen to him. With everybody interlocked in this deaf-dumb cycle, it seems that Spivak leaves room for only one voice to speak her own ,the female hybrid researcher that now poses the same claim for transparency and objectivity for which she criticized Foucault and Deleuze.

In this ground-breaking essay, Spivak argues that the necessarily Western perspective of post-colonial studies serves to silence the third world Other given that post-colonial studies are a feature of the Wests intellectual tradition. Drawing on the example of the Western impulse to intervene in the Hindu tradition of sati, Spivak exposes the colonialist impulse to save brown

women from brown men. (See also Lata Manis Multiple Mediations: Feminist Scholarshp in the Age of Multinational Reception.) From a review: Spivak is wondering how can the third world subject be studied without cooperation with the colonial project. Spivak points to the fact that research is in a way always colonial, in defining the other, the over there subject as the object of study and as something that knowledge should be extracted from and brought back here. Basically were talking about white men speaking to white men about colored men/women. When Spivak examines the validity of the western representation of the other, she proposes that the discursive institutions which regulate writing about the other are shut off to postcolonial or feminist scrutiny. This limitation, Spivak holds, is sue to the fact that critical thinking about the other tends to articulate its relation to the other with the hegemonic vocabulary. This is similar to feminist writers which abide by the patriarchic rules for academic writing. In the following parts of Can the Subaltern Speak? Spivak is criticizing different critical writers [Marx, Foucault, Delueze, Derrida] and then moves on to the example of the Indian Sati practice. In Can the Subaltern Speak? Gayatri Spivak is criticizing the intellectual wests desire for subjectivity. Spibak claims that research or knowledge have served as a prime justification for the conquest of other cultures and their enslavement, as part of the European colonial project. The western scholar authoritatively presented himself and his produced knowledge about the other culture as objective. He presented himself is without interests, and scientific, ethical and accurate. This is, for Spivak, very much not the real case for the opening statement of Can the Subaltern Speak? is that knowledge about the third world was always tainted with the political and economical interests of the west. Spivak points to the fact that the west is talking to itself, and in its own language, about the other. Like other commodities, data or raw material (ethnographical ,for example) is harvested in the third world country and taken back to the west, to be produced and sold for the benefit of the western readers and especially the western writer. Spivak wonders if under these conditions it can be possible for the west to speak about the non-west without sustaining the colonial discourse. Spivak is hardly impressed with western efforts to speak for the other or try to present his own voice. She believes that the west is obsessed with preserving itself as subject, and that any discourse is eventually about the discoursing agents themselves. Spivak is opposed to the western attempt to situate itself as investigating subject that is opposed to the investigated non-

western object. Spivaks answer to Can the Subaltern Speak? is no, they cannot, not when the western academic field is unable to relate to the other with anything other than its own paradigm. Another summary points out the dangers of Western intellectuals trying to give a voice to formerly colonized peoples: Spivaks essay Can the Subaltern Speak?originally published in Cary Nelson and Lawrence Grossbergs Marxism and the Interpretation of Culture (1988)perhaps best demonstrates her concern for the processes whereby postcolonial studies ironically reinscribe, co-opt, and rehearse neo-colonial imperatives of political domination, economic exploitation, and cultural erasure. In other words, is the post-colonial critic unknowingly complicit in the task of imperialism? Is post-colonialism a specifically first-world, male, privileged, academic, institutionalized discourse that classifies and surveys the East in the same measure as the actual modes of colonial dominance it seeks to dismantle? According to Spivak, postcolonial studies must encourage that postcolonial intellectuals learn that their privilege is their loss (Ashcroft. et al 28). In Can the Subaltern Speak?, Spivak encourages but also criticizes the efforts of the subaltern studies group, a project led by Ranajit Guha that has reappropriated Gramscis term subaltern (the economically dispossesed) in order to locate and re-establish a voice or collective locus of agency in postcolonial India. Although Spivak acknowledges the epistemic violence done upon Indian subalterns, she suggests that any attempt from the outside to ameliorate their condition by granting them collective speech invariably will encounter the following problems: 1) a logocentric assumption of cultural solidarity among a heterogeneous people, and 2) a dependence upon western intellectuals to speak for the subaltern condition rather than allowing them to speak for themselves. As Spivak argues, by speaking out and reclaiming a collective cultural identity, subalterns will in fact re-inscribe their subordinate position in society. The academic assumption of a subaltern collectivity becomes akin to an ethnocentric extension of Western logosa totalizing, essentialist mythology as Derrida might describe itthat doesnt account for the heterogeneity of the colonized body politic.