Focusing on concepts that have been central to investigation of the history and politics of marginalized and disenfranchised populations, this book asks how discourses of ‘subalternity’ and ‘difference’ simultaneously constitute and interrupt each other. The authors explore the historical production of conditions of marginality and minority, and challenge simplistic notions of difference as emanating from culture rather than politics. They return, thereby, to a question that feminist and other oppositional movements have raised, of how modern societies and states take account of, and manage, social, economic and cultural difference. The different contributions investigate this question in a variety of historical and political contexts, from India and Ecuador, to Britain and the USA. The resulting study is of invaluable interest to students and scholars in a wide range of disciplines, including History, Anthropology, Gender and Queer and Colonial and Postcolonial Studies.

Focusing on concepts that have been central to investigation of the history and politics of marginalized and disenfranchised populations, this book asks how discourses of ‘subalternity’ and ‘difference’ simultaneously constitute and interrupt each other. The authors explore the historical production of conditions of marginality and minority, and challenge simplistic notions of difference as emanating from culture rather than politics. They return, thereby, to a question that feminist and other oppositional movements have raised, of how modern societies and states take account of, and manage, social, economic and cultural difference. The different contributions investigate this question in a variety of historical and political contexts, from India and Ecuador, to Britain and the USA. The resulting study is of invaluable interest to students and scholars in a wide range of disciplines, including History, Anthropology, Gender and Queer and Colonial and Postcolonial Studies.

The term “subalternity” refers to a condition of subordination brought about by colonization or other forms of economic, social, racial, linguistic, and/or cultural dominance. Subaltern studies is, therefore, a study of power. Who has it and who does not. Who is gaining it and who is losing it. Power is intimately related to questions of representation—to which representations have cognitive authority and can secure hegemony and which do not and cannot. In this book John Beverley examines the relationship between subalternity and representation by analyzing the ways in which that relationship has been played out in the domain of Latin American studies. Dismissed by some as simply another new fashion in the critique of culture and by others as a postmarxist heresy, subaltern studies began with the work of Ranajit Guha and the South Asian Subaltern Studies collective in the 1980s. Beverley’s focus on Latin America, however, is evidence of the growing province of this field. In assessing subaltern studies’ purposes and methods, the potential dangers it presents, and its interactions with deconstruction, poststructuralism, cultural studies, Marxism, and political theory, Beverley builds his discussion around a single, provocative question: How can academic knowledge seek to represent the subaltern when that knowledge is itself implicated in the practices that construct the subaltern as such? In his search for answers, he grapples with a number of issues, notably the 1998 debate between David Stoll and Rigoberta Menchú over her award-winning testimonial narrative, I, Rigoberta Menchú. Other topics explored include the concept of civil society, Florencia Mallon’s influential Peasant and Nation, the relationship between the Latin American “lettered city” and the Túpac Amaru rebellion of 1780–1783, the ideas of transculturation and hybridity in postcolonial studies and Latin American cultural studies, multiculturalism, and the relationship between populism, popular culture, and the “national-popular” in conditions of globalization. This critique and defense of subaltern studies offers a compendium of insights into a new form of knowledge and knowledge production. It will interest those studying postcolonialism, political science, cultural studies, and Latin American culture, history, and literature.

Deploying the provocative idea of the ‘subaltern citizen’, this book raises fundamental questions about subalternity and difference, dominance and subordination, in India and the United States. In contrast to other writings on subordinated and marginalized people, the essays presented here devote deliberate attention to diverse locations of subalternity: in the conditions and histories of slaves, dalits, peasants, illegal immigrants, homosexuals, schoolteachers, women of noble lineage; in the Third World and the First; in pre-colonial, colonial and postcolonial times. With contributions from a diverse group of distinguished scholars, the anthology explores issues of gender and sexuality, migration, race, caste and class, education and law, culture and politics. The very juxtaposition of different bodies of scholarship serves to challenge common perceptions of inherited histories – claims to American and Indian ‘exceptionalism’ – and promotes a new awareness, not only of shared histories and shared struggles in the making of the modern world, but of particularities and facets of our different histories and societal conditions that are assumed as being well understood, and hence often taken for granted. Subaltern Citizens and Their Histories will be essential reading for scholars of colonial, postcolonial and subaltern studies, American studies, US and South Asian social science and history.

This book explores the relationship between mainstream and marginal or subaltern religious practice in the Indian subcontinent, and its entanglement with ideas of nationhood, democracy and equality. With detailed readings of texts from Marathi and Hindi literature and criticism, the book brings together studies of Hindu devotionalism with issues of religious violence. Drawing on the arguments of Partha Chatterjee, Martin Heidegger and Jacques Derrida, the author demonstrates that Indian democracy, and indeed postcolonial democracies in general, do not always adhere to Enlightenment ideals of freedom and equality, and that religion and secular life are inextricably enmeshed in the history of the modern, whether understood from the perspective of Europe or of countries formerly colonized by Europe. Therefore subaltern protest, in its own attempt to lay claim to history, must rely on an idea of religion that is inextricably intertwined with the deeply invidious legacy of nation, state, and civilization. The author suggests that the co-existence of acts of social altruism and the experience of doubt born from social strife - ‘miracle’ and ‘violence’ - ought to be a central issue for ethical debate. Keeping in view the power and reach of genocidal Hinduism, this book is the first to look at how the religion of marginal communities at once affirms and turns away from secularized religion. This important contribution to the study of vernacular cosmopolitanism in South Asia will be of great interest to historians and political theorists, as well as to scholars of religious studies, South Asian studies and philosophy.

Gayatri Chakravorty Spivak's original essay "Can the Subaltern Speak?" transformed the analysis of colonialism through an eloquent and uncompromising argument that affirmed the contemporary relevance of Marxism while using deconstructionist methods to explore the international division of labor and capitalism's "worlding" of the world. Spivak's essay hones in on the historical and ideological factors that obstruct the possibility of being heard for those who inhabit the periphery. It is a probing interrogation of what it means to have political subjectivity, to be able to access the state, and to suffer the burden of difference in a capitalist system that promises equality yet withholds it at every turn. Since its publication, "Can the Subaltern Speak?" has been cited, invoked, imitated, and critiqued. In these phenomenal essays, eight scholars take stock of the effects and response to Spivak's work. They begin by contextualizing the piece within the development of subaltern and postcolonial studies and the quest for human rights. Then, through the lens of Spivak's essay, they rethink historical problems of subalternity, voicing, and death. A final section situates "Can the Subaltern Speak?" within contemporary issues, particularly new international divisions of labor and the politics of silence among indigenous women of Guatemala and Mexico. In an afterword, Spivak herself considers her essay's past interpretations and future incarnations and the questions and histories that remain secreted in the original and revised versions of "Can the Subaltern Speak?" both of which are reprinted in this book.

In recent years, the most important and influential change in the historiography of South Asia, and particularly India, has been brought about by the globally renowned 'Subaltern Studies' project that began 20 years ago. The present volume of critiques and readings of the project represents the first comprehensive historical introduction to Subaltern Studies and the worldwide debates it has generated among scholars of history, politics and sociology. The volume provides a reliable point of departure for new readers of Subaltern Studies and a resource base for experienced readers, who want to revive critical debates. In his introduction, David Ludden traces the intellectual history of subalternity and analyses trends in the globalization of academic discourse that account for the changing character of Subaltern Studies as well as for the shifting debates around it. In doing so, he expands the field of discussion well beyond Subaltern Studies into broader problems of historical research methodology in the study of subordinate people and into problems of writing contemporary intellectual history. The book thus provides a general readers' guide to techniques for critical historical reading. It uses Subaltern Studies to indicate how readers can read themselves, their context, the text, the author, the author's sources and the subject of study into a single, contentious field of historical analysis.