Pavón

Can the Subaltern Speak?

According to the dictionary, the word subaltern refers to a subordinate position in the

British army, commonly a junior officer. The Italian intellectual Antonio Gramsci applied the

word Subaltern to describe displaced and marginalized groups that were silenced in colonial pol-

itics. Later, the Indian scholar Gayatri Spivak analyzed this idea in her essay "Can the Subaltern

Speak?". Spivak indicates that the word Subaltern represents an ambiguous and unfair relation of

power-subordinate. Subaltern describes lower social classes and social groups displaced to the

margins of society.

In her essay, Spivak argues scholars’ assumptions concerning the Subaltern, specifically

a conversation between Giles Deleuze and Michel Foucault. She points out how two Western

Philosophers talk from a very limited perspective of the oppressed, aiming to “represent” groups

and speak for the Subaltern while presuming themselves as self-knowing and transparent. Spivak

indicates there is a contradiction in recognizing the experience of the oppressed when being un-

critical about the historical role of the intellectual. She suggests intellectuals not take power posi-

tions by speaking for the Subaltern, because they are not reliable mediators for the voices of the

oppressed. She warns us to not become “white saviors” because even colonialists considered

themselves well-intentioned.

Spivak points to the British outlawing of Sati (also called Suttee), which was a practice

among some Hindu communities by which a recently widowed woman either voluntarily or by

use of force or coercion commits suicide getting burned after her husband's death. The British
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empire categorized this practice as “barbaric” and was outlawed. Nevertheless, saving women’s

lives was never the main intention to ban this practice. British used this action to secure their

power. Another banned practice was the Devadasis. After Kings lost their power, temple female

artists called Devadasis were left without their traditional means of support and patronage, thus

some became temple prostitutes. Ironically, the colonial government was unable to distinguish

the Devadasis from street dancers, and women who wanted to survive were left without help. By

denying the legitimacy of the Hindu culture and its practices, the Britain Empire was established

as a superior civilization, marking the beginning of the “age of reform” in India.

The consequences for Hindu culture and nationality were tremendous. As the British rule

was “justified”, any action taken by the British administration was done to “improve” India. This

brought an excuse for violence against any practice they considered incorrect, taking away peo-

ples’ identity, and maintaining the Empire.

The practice of Sati and its prohibition is an example of how women's bodies are seen as

objects whose value depends on others (husband or the Empire). Under war circumstances,

women's bodies are seen as tools of fear and intimidation when being harmed or trust and loyalty

when taken care of. Women's voices were not heard during British rule. Some women wished to

be burned with their husbands but were not allowed to and Devadasis women were abandoned

without consideration.

Mexico is a country that has a lot of social challenges. Therefore, it has many Subaltern

groups. Some of them are racial/cultural minorities (like indigenous people), the GLBT+ com-
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munity, senior citizens, physically challenged people, and homeless people. According to Spi-

vak, the Subaltern cannot speak because to speak, the Subaltern has to stop being one. In my

opinion, the awareness of the Subalterns' condition through critical engagement is very important

to help them. We can help Subaltern groups to be heard by facilitating their tools, such as access

to education, language, economic and political consciousness, and power in these areas.
 Pavón 4

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