Conscripts Of Modernity

At this stalled and disillusioned juncture in postcolonial history—when many anticolonial utopias have withered into a morass of exhaustion, corruption, and authoritarianism—David Scott argues the need to reconceptualize the past in order to reimagine a more usable future. He describes how, prior to independence, anticolonialists narrated the transition from colonialism to postcolonialism as romance—as a story of overcoming and vindication, of salvation and redemption. Scott contends that postcolonial scholarship assumes the same trajectory, and that this imposes conceptual limitations. He suggests that tragedy may be a more useful narrative frame than romance. In tragedy, the future does not appear as an uninterrupted movement forward, but instead as a slow and sometimes reversible series of ups and downs. Scott explores the political and epistemological implications of how the past is conceived in relation to the present and future through a reconsideration of C. L. R. James’s masterpiece of anticolonial history, The Black Jacobins, first published in 1938. In that book, James told the story of Toussaint L’Ouverture and the making of the Haitian Revolution as one of romantic vindication. In the second edition, published in the United States in 1963, James inserted new material suggesting that that story might usefully be told as tragedy. Scott uses James’s recasting of The Black Jacobins to compare the relative yields of romance and tragedy. In an epilogue, he juxtaposes James’s thinking about tragedy, history, and revolution with Hannah Arendt’s in On Revolution. He contrasts their uses of tragedy as a means of situating the past in relation to the present in order to derive a politics for a possible future.

DIVUses C.L.R. James’sThe Black Jacobins as a jumping-off point for a reconsideration of colonial and postcolonial concepts of history, politics, and agency./div

DIVUses C.L.R. James’sThe Black Jacobins as a jumping-off point for a reconsideration of colonial and postcolonial concepts of history, politics, and agency./div

How can we best forge a theoretical practice that directly addresses the struggles of once-colonized countries, many of which face the collapse of both state and society in today's era of economic reform? David Scott argues that recent cultural theories aimed at "deconstructing" Western representations of the non-West have been successful to a point, but that changing realities in these countries require a new approach. In Refashioning Futures, he proposes a strategic practice of criticism that brings the political more clearly into view in areas of the world where the very coherence of a secular-modern project can no longer be taken for granted. Through a series of linked essays on culture and politics in his native Jamaica and in Sri Lanka, the site of his long scholarly involvement, Scott examines the ways in which modernity inserted itself into and altered the lives of the colonized. The institutional procedures encoded in these modern postcolonial states and their legal systems come under scrutiny, as do our contemporary languages of the political. Scott demonstrates that modern concepts of political representation, community, rights, justice, obligation, and the common good do not apply universally and require reconsideration. His ultimate goal is to describe the modern colonial past in a way that enables us to appreciate more deeply the contours of our historical present and that enlarges the possibility of reshaping it.

Stuart Hall’s Voice explores the ethos of style that characterized Stuart Hall’s intellectual vocation. David Scott frames the book—which he wrote as a series of letters to Hall in the wake of his death—as an evocation of friendship understood as the moral and intellectual medium in which his dialogical hermeneutic relationship with Hall’s work unfolded. In this respect, the book asks: what do we owe intellectually to the work of those whom we know well, admire, and honor? Reflecting one of the lessons of Hall’s style, the book responds: what we owe should be conceived less in terms of criticism than in terms of listening. Hall’s intellectual life was animated by voice in literal and extended senses: not only was his voice distinctive in the materiality of its sound, but his thinking and writing were fundamentally shaped by a dialogical and reciprocal practice of speaking and listening. Voice, Scott suggests, is the central axis of the ethos of Hall’s style. Against the backdrop of the consideration of the voice’s aspects, Scott specifically engages Hall’s relationship to the concepts of "contingency" and "identity," concepts that were dimensions less of a method as such than of an attuned and responsive attitude to the world. This attitude, moreover, constituted an ethical orientation of Hall’s that should be thought of as a special kind of generosity, namely a "receptive generosity," a generosity oriented as much around giving as receiving, as much around listening as speaking.

Omens of Adversity is a profound critique of the experience of postcolonial, postsocialist temporality. The case study at its core is the demise of the Grenada Revolution (1979–1983), and the repercussions of its collapse. In the Anglophone Caribbean, the Grenada Revolution represented both the possibility of a break from colonial and neocolonial oppression, and hope for egalitarian change and social and political justice. The Revolution's collapse in 1983 was devastating to a revolutionary generation. In hindsight, its demise signaled the end of an era of revolutionary socialist possibility. Omens of Adversity is not a history of the Revolution or its fallout. Instead, by examining related texts and phenomena, David Scott engages with broader, enduring issues of political action and tragedy, generations and memory, liberalism and transitional justice, and the possibility of forgiveness. Ultimately, Scott argues that the palpable sense of the neoliberal present as time stalled, without hope for emancipatory futures, has had far-reaching effects on how we think about the nature of political action and justice.

In this book Ousman Kobo provides a fresh understanding of the indigenous origins of Islamic reforms sympathetic to "Wahhabi" ideas in two West African countries, Burkina Faso and Ghana, and connects these movements to Muslim's search for religious purity in modern contexts.

This pathbreaking study presents a feminist analysis of the politics of membership in the South Korean nation over the past four decades. Seungsook Moon examines the ambitious effort by which South Korea transformed itself into a modern industrial and militarized nation. She demonstrates that the pursuit of modernity in South Korea involved the construction of the anticommunist national identity and a massive effort to mold the populace into useful, docile members of the state. This process, which she terms “militarized modernity,” treated men and women differently. Men were mobilized for mandatory military service and then, as conscripts, utilized as workers and researchers in the industrializing economy. Women were consigned to lesser factory jobs, and their roles as members of the modern nation were defined largely in terms of biological reproduction and household management. Moon situates militarized modernity in the historical context of colonialism and nationalism in the twentieth century. She follows the course of militarized modernity in South Korea from its development in the early 1960s through its peak in the 1970s and its decline after rule by military dictatorship ceased in 1987. She highlights the crucial role of the Cold War in South Korea’s militarization and the continuities in the disciplinary tactics used by the Japanese colonial rulers and the postcolonial military regimes. Moon reveals how, in the years since 1987, various social movements—particularly the women’s and labor movements—began the still-ongoing process of revitalizing South Korean civil society and forging citizenship as a new form of membership in the democratizing nation.