Week 2:

Gayatri Chakravorty Spivak

“Can the Subaltern Speak?”
Joan W. Scott
“The Evidence of Experience”
 Beyond Postcolonialism
• Spivak is considered a leading postcolonial critic but her
critical work is difficult to define because Spivak constantly
revises her arguments to refuse identification by any single
category or label such as ‘postcolonial’, ‘feminist’ or
‘Marxist’.
• She is committed to re-thinking and revising theoretical
concepts and approaches in response to social, economic
and political changes in the contemporary world order.
• She embodies what it means to be a philosopher, because
there’s always new interpretations and new modes of
reviving/revising schools of thought.
 Deconstruction
• Spivak has often been criticised for drawing on the western
post-structuralist theory of Jacques Derrida, Michel Foucault
and Jacques Lacan.
• This criticism is based on the assumption that poststructuralist
theory is a product of European philosophy and culture and is
therefore inadequate to criticise the cultural, social and
economic legacies of European colonialism.
• For Spivak, the idea of an indigenous theory uncontaminated
by the legacy of nineteenth-century colonialism is unrealistic.
• Derrida, Foucault and Lacan provide Spivak with a conceptual
apparatus that enables her to question the cultural and
philosophical foundations of western imperialism.
 Post Structuralism
• The very existence of this body of knowledge
is debated.
– Some define post structuralism as a theory that is
concerned with the relationship between human
beings and the world and the practice of
reproducing meaning.
– Others argue there is no clear definition.
• Spivak sets her argument in opposition to
French poststructuralists
 Post Structuralism
• Some argue that post structuralism is a
product of a single historical moment – the
Algerian war of independence (1954-1962).
– The Algerian war culminated in Algeria gaining
independence from France. It is also considered to
mark the beginning of decolonisation.
• Post structuralism sought to explain successful
decolonisation.
 Marxist Conception
• Hegemonic power (HP) – want to increase their
influence and power and decrease resistance.
• HP is challenged by a well informed
population/proletariat who realise they are being
exploited and so they create an opposition.
• HP want to create a block between themselves
and the proletariat so the proletariat remain
unaware of the intention to create a system of
delusion (otherwise known as ideology).
 Marxist Conception
• Ideology controls the population by pacifying and
making them docile, creating a false consciousness.
• HP controls the thoughts and behaviour of the
proletariat to decrease the likelihood of a revolt and
create a false consciousness and a sort of akrasia.
• Class consciousness is a result of material
circumstances.
• Can you think of any examples of ideologies that
control our thoughts or behaviour?
 Ideology for Marx
• Capitalism must construct a system of indoctrination to
defend property.
• For example: Marx would argue that we are deluded
into believing that the more we work the more value we
will accumulate.
• HP don’t have to work as hard, they rely on investment –
and the more the proletariat work the more money HP
makes.
• HP constructs capital as inevitable and a force of nature.
• Any alternative to capital is degraded.
 Akrasia
• Akrasia put simply is a weakness of will.
• An akratic individual has a desire but this never
manifests in action.
• For example: Behaviour = Intent + Action
• To understand behaviour we need to analyse intent and
action. The problem is we can observe action but intent
is subjective and private.
• An akratic individual can be misled by their true intent.
• They might have an unknown true intent, their
functional intent becomes unrecognisable.
 Akrasia
• Essentially is self deception. A disassociation
between intent and action, ie: the intent doesn’t
correspond to the action.
• For example: Say I’m a smoker. I intend to stop
smoking, but I continue to smoke because my
unknown functional intent is actually that I do not
want to quit. Therefore I am an akratic individual.
• Have you ever been an akratic individual?
• How does this relate to Marxist theory?
 Akrasia and Marx
• My intent is to save my money so that I might improve
my lifestyle and position in life.
• My action is to go out every Friday and Saturday and
relax with friends spending lots of money drinking in
clubs.
• My functional intent is to have fun and let off steam at
the weekend, making the week more bearable.
• I am deceiving myself because I never manage to obtain
my true goal of financial betterment. I seek a short term
solution instead of striving for what I really want.
How does this relate to
Post structuralism?
 Post Structuralists Criticise Marxism
• Post structuralist (PS) reject false consciousness – they
argue:
1. If every member of the proletariat is misinformed it’s
unhelpful if there is no consciousness that exists that is
not distorted. We cannot make sense of false
consciousness if everyone is deceived.
2. There is no such thing as a group/collective
consciousness - it should be replaced with more useful
analysis of culture using discourse or background.
3. Global consciousness is even more impossible.
 Rejecting False Consciousness
• PS argue that ideology doesn’t influence or
coerce the population. The system is secured
by CONSENT. The proletariat consent to
dominance and being governed if their basic
needs are being met.
• The oppressed consent to passivity to
preserve the structure of power. PS do not
believe there is any deception.
 DIVERGENT
• It is inevitable that someone will refuse to consent and
become a non-conformist or a trouble maker.
• A non-conformist is a necessary by-product of the system
because they will commit actions against the state -
“crimes” and will become “criminals”.
• Power needs non-conformists so they have people to punish
and demonise.
• HP can remove the non-conformists and this helps to
maintain pacification.
• Hence some of the oppressed have been called to play the
role of criminals in order to keep the rest of the oppressed
in their place.
• http://www.youtube.com/watch?v=S6HHCxLZftQ
Why is this relevant to Spivak?
 Marxism and Spivak
• Spivak sets her argument in opposition to
French post structuralists (she doesn’t believe
people consent to oppression). Instead she
identified the subaltern population within a
Marxist framework (coerced and deceived into
oppression).
• What is a potential problem with Spivak and
her use of Marxist theory?
 Marxism and Eurocentrism
• Marxism has been criticised for being exclusively
Eurocentric because gender and class cannot be
satisfactorily subordinated to class.
• Marxism only addresses the concerns of the
working class because they believe they are the
most subordinate.
• However, Spivak uses the Marxist framework to
analyse the subaltern. She revises and revives
the theory, applying it to the subaltern.
 Post Structuralism V.S Marxism
Which school of thought is more realistic?
Marxism (coercion and deception to oppress)
or
Post structuralists (people consent to oppression)

Why do you think Spivak disagrees with

Post structuralists?
Is it because the subaltern do not have access to HP, there is
no communication therefore they could not consent because
they are not even aware of the power that oppresses them?
 Key terms to enable understanding of the
essay:
1. Hegemony: hegemonic power or dominant discourse is predominantly that of a
white male.
2. Equivocation: Spivak is suggesting that we have to be sure in the theoretical rigour of
our use of terms. We need to avoid using terms that have multiple meanings. She
wants us to avoid equivocation.
3. Subaltern: The individual that is oppressed has limited hegemonic power or
accessibility to the notion of hegemony/power. Through historical narrative the
oppressed do not have access to orthodoxy (those in control of hegemony). The
oppressed can consolidate power to force orthodoxy to ensure the revision of history.
Revisionist history is when an oppressed person is given the opportunity to be
rewritten into history. The subaltern lack recognition and cannot contribute to
revisionist history. The subaltern and oppressed are not interchangeable terms. All
subaltern are oppressed but not all oppressed are subaltern.
4. Subjectivity: Foucault and Deleuze ascribe to the poststructuralist traditional model
that believe desire, interest, and intent are all united and all the same in the
formation of the subject. They conflate the terms. However, Spivak argues for Akrasia
and Marxist subjectivity, which is the antithesis of Foucault and Deleuze. She believes
that desires and interests are not the same. She suggests subjectivity doesn’t come
from unity but dislocation.
 Spivak argues:
1. The subaltern is oppressed.
2. The subject is divided. Subjectivity arises as a
consequence of dislocation. Any attempt to make sense of
contradiction and dislocation homogenises the subject.
3. There are two forms of representation.
A. Representation (Vertreten) - political representation from
within the hegemonic power.
B. Representation (Darstellen) - re-presentation - something that
has been presented will be re-presented (self-re-presentation).
Transforming the nature of representation. (84)
4. We need try to clarify our use of terms to avoid
equivocation and re-present concepts.
 What is guiding Spivak in her attempt to
shed light on the subaltern?
1. The implementation of the law as a means of “epistemic violence”
(control).
2. The creation of a class of “interpreters” between the colonised and
coloniser. “Interpreters” are employed to infuse and indoctrinate the
colonised with Western ideologies. They serve as “sub oppressors”, who
pacify the colonised by educational indoctrination of the oppressed.
3. For Foucault and Deleuze the sub-proletariat can speak for themselves,
and the subaltern do have a voice and access to hegemonic voices of
power. Spivak disagrees with this.
4. Spivak rejects the possibility of this and provides an example of a
subaltern that does not have a voice. She is not suggesting we should
abstain from representing the subaltern. She wants to show us that
there can be a complete loss of voice. The example she gives examines
the practice of “Sati” (when a woman sacrifices herself after her
husband’s death by throwing herself on his funeral pyre).
 Questions to discuss:
1. Spivak argues “white men are saving brown women from brown
men” (92). Why might it be problematic for a woman to be “an
object of protection from her own kind” (94)?
2. What is the significance of Spivak’s closing assertion: “The
subaltern cannot speak” and what does she suggest we should
do?
3. Examine Spivak’s analysis of the British codification of Hindu Law
focusing on her investigation of “Sati”.
4. What is Spivak’s opinion of the creation of a class of
“interpreters”?
5. Explain why for Spivak to be a “‘woman’ seems most
problematic” (90)?
 Joan W. Scott
“The Evidence of Experience”
• Scott argues that “Seeing is the origin of
knowing. Writing is reproduction, transmission
– the communication of knowledge gained
through (visual, visceral) experience. This kind
of communication has long been the mission of
historians documenting the lives of those
omitted or overlooked in accounts of the past”
(776). What is the problem with this production
of historical knowledge according to Scott?
 Experience as Evidence
• Scott goes on to explain that “”experience,” whether conceived
as internal of external, subjective or objective, establishes the
prior existence of individuals. When it is defined as internal, it
is an expression of an individual’s being or consciousness;
when external, it is the material on which consciousness then
acts. […] It operates within an ideological construction that not
only makes individuals the starting point of knowledge, but
that also naturalizes categories such as man, woman, black ,
white, heterosexual, and homosexual by treating them as
given characteristics of individuals.” (782) What does Scott
suggest is the problem with experience as evidence?
 Changing Focus
• In her conclusion Scott contends we need to change “the focus
and the philosophy of our history” (796), she poses a series of
questions “How have categories of representation and analysis
– such as class, race, gender, relations of production, biology,
identity, subjectivity, agency, experience, even culture –
achieved their foundational status? What have been the effects
of their articulations? What does it mean for historians to study
the past in terms of these categories and for individuals to think
of themselves in these terms? What is the relationship between
the salience of such categories in our time and their existences
in the past?” (796) How would you respond to these questions?
What does Scott want us to do?
 Thesis?
• How would you explain Scott’s central
argument/thesis in your own words? Is there a
quote from the essay which sums up her
argument neatly?
• Can you think of any other reasons that Scott
gives to explain the problem of experience?
 Spivak
• https://www.youtube.com/watch?v=2ZHH4AL
RFHw

• 9.29-20mins
 Extra discussion questions:
1. Why is Marx relevant to Spivak?
2. What is the tension in her writing – how does
she critique representation and subaltern
studies?
3. How does Spivak counter the problem of
speaking for subaltern woman?
 Letitia Elizabeth Landon
(1802 – 1838)
A Suttee

• What is your impression of the poem?

• In light of Spivak, does this influence your
reading of the poem?
• How do you think Spivak might respond to this
poem?
 Plenary
• Can you relate Spivak/Scott to any of the
literature we have read?