Why are Post colonial 'thinkers' write in such a complex ways when they can write in simple. Once when understand their work it feels quite ordinary not as complex as they project themselves?
Because, themselves, do have the inferiority complex and, consequently, try to produce a hard-tp-access texts in English/French just to show (to their white masters) that they master the language....
Thanks for all your work discussing these topics, despite the millions of hours of video uploaded to youtube, there really doesn't seem to be a an abundance of philosophy and related topics covered very often. Algorithm, please bless this man with the people. Also your voice is extremely relaxing, something about your demeanor is just very calming and relaxing.
you just completely saved my behind whilst writing a paper on post-colonial statecraft. i knew i had to address bhabha, but kept putting it off due to the difficulty of the text. but i took a deep breath, found your video, made some notes and voila! in 45 minutes, i have something on bhabha that i can be proud of. thank you.
I think you underestimate the subversive potential of hybridity. Many revolutionary and post colonial leaders had hybrid identities in the sense that they were educated in European schools, wore European clothing and borrowed from european political, legal and ideological traditions. Examples include Gandhi, Sun yat sen, Sukarno. As well as the political systems they erected. It should also be noted that the middle classes were often those most predisposed to national independence and they were often educated in the western institutions.
@@finhammatt5164 Yeah I thought the increasing presence of ex-colonised women at 'elite' Brit unis could be classed as hybridity perhaps? As many appear to have a decolonial philosophy and are accessing and utilising the education system created by the dominant ethno-class.... I don't know though because all I've done is watched this video so that's the sum total of my hybridity knowledge! Thanks for the great vid! Subscribed :)
thank you SO MUCH!!! I've spent like a week trying to understand this for my undergrad dissertation and I felt like going crazy but your video saved my life
Hi David! Thanks for a helpful video. I'm just wondering if you would consider delving deeper into Bhabha's theories - I've been struggling to understand concepts such as mimicry and ambivalence, it would be super if you could help break that down too if you have some time! Thanks again for a great channel.
A perfect state of equality as a cultural condition cannot be obtained because culture is fictional-a hybrid of the real and simulation. This is different from equality and hierarchy which are conditions of the real and simulation which colonized and colonizers position themselves into. To postulate a position of equality is to put oneself in direct relation to hierarchy and, at best, adopt the identities imposed onto them by the supposedly dominant group. At worst, as frantz fanon suggests, colonized people just become colonizers in suppressing the colonizers under the guise of equality/ criticality. To bhabha’s point, only by relishing in an ambivalent state of transgression between equal and hierarchical can you really subvert the tendencies of establishing a dominant status quo or adopting a position of submission. The sense of not knowing what this kind of idea would yield is sort of the point-it does not promise the certainty in a particular future of a dominant narrative. Liberation is the unlimited possibility that necessitates a constant engagement with one’s own position
I haven't read Homi Bhaba, but I am familiar with colonizing through dualism. Could it be that your assessment of his notion of hybridity is based in a moral hierarchy whereas Homi Bhaba's frame of mind was trying to reach for a kind of moral nondualism that is such a common feature of Indian culture? It seems to me that in India there is an attempt to accept all things as neither very good nor very bad, just drops in an ocean. Whether that is hopelessly apathetic or timelessly sage is not clear.
Thanks so much. What you discussed is absolutely correct but I hear a lot of apprehension in fully adopting Bhaba's Hybridity. I will just say what my own thoughts are in this regards. I have racked my brain trying to find an application of this concept. I think Bhaba's Hybridity might apply in the context of highly educated natives that made a mark during the British Raj. Think Bengal Renaissance movement. The highly educated Indians (Bengalis) took the best of Western Education and went on to rediscover ancient Hindu philosophy, science, and literature and their training in both Western and Eastern branches of knowledge helped present to the world what was unknown until then.
Sir, can you please explain if I am dealing with the Indian diaspora in the United States of America- Will the Indian diasporic life be considered as hybridized since the U.S. and India both remained as the colonized parts back in the past. There is no concept of higher and lower authority here, then.
Can it be said that the "hybridity" which Bhabha writes about, ought not be assumed to be already present in the history of colonization, but is actually something that the colonized aims for in lieu of complete emancipation, which is what Fanon observed that is what the colonized try to do but will never achieve? And that it is only through revolution or other drastic means such a "hybridity" can be achieved? For instance the ex-colonized have lower classes by reason of lack of education (in the western way at least), for instance, farmers, are far from achieving such "hybridity", yet the upper classes might not even achieve such "hybridity" because the white will never perceive them the way they like to be. Hence is this the reason why Benita Parry and San Juan criticize Bhabha as basically a traitor to the anti-colonial cause? But why would San Juan criticize Edward Said the same way, calling him a "cultural middleman"? Has Edward Said not been unequivocal enough about criticizing the west as racist, which is not far from what Fanon did?
Is there a chance that you may discuss Spatiality and the Production of Space by Henri Lefebvre? Or you may also consider Edward Soja and David Harvey? I am just interested on how you interpreted their works. Thank you for your very nice and cool videos!
Thank you so much. But I'd like you to write your explanation on the screen during talking for more elaboration. Can you please talk slowly to understand every word you explain.
*I say the following as someone who has not read really any postmodern philosophy* Isn't it a trend that postmodern works will, despite their pretenses to the contrary, actually disempower the subjugated through their tortured logics? This work seems to do that.. From the mouth of a Harvard professor (Bhabha) to the hands of our McKinsey army - another hip thesis for them to wield against this empire's victims.
Notice how those with more wealth is seen as "less moral"? The idea of the upright individual being "responsible" or "disciplined" is now switched to someone engaging in uncommon sexual acts or "perverse". The most wealthy today is seen as a sexual deviant or lustful due to the many options they have as opposed to them having all the wealth through being "blessed" or well taught. You bring up any leader and its right out assumed that they engage in "immoral" acts. Even the possibility of them joining satanic rituals or some cult is placed on the table before all else. The slandering of the 1%. Before the conqueror was deemed worthy and divine. Now its the opposite. (I made this comment knowing that I had second thoughts)
Well, I suppose that it was a bit the idea of "On the Genealogy of Morality", the weak using morality to challenge the powerful. Which certainly hold some truth. Is it true in practice ? The possibility of satanic rituals is straigth up ludicrous conspiracy theory, which I don't think may be taken seriously as an ideological trend. The wealthy is still seen with a better view than the poor, do a poll on domestic violence, most people will associate it will lower classes than upper ones. Even tho this is untrue. Some vices are associated with wealth, but I am not sure that it is on the same scale as the vices associated with the poor. David gave I think the example of the 2008 financial crisis, it seems that the wealthy who ruined the life of millions are jugded less harshly by society than a single poor man who'd steal a car. Then you have the idea of the "good primitive man", what westerners did with some (made up?) aspect of traditional indian culture for example. Probably the worst way to show respect to dominated civilisations. Disclaimer : English is not my native language, I am an idiot and I know pretty much nothing about philosphy. Those were just some random thoughts.
@@leodarkk It would be a mischaracterization to say the “weak” were the ones who “invented” slave morality, but rather it was the physically destitute priests who were nonetheless able to harness their psychic powers into the realm of flesh (self-flagellation, fasting, etc) which allowed them to gain social ascendancy because of their flagrant acts of self-mastery. Nor was the intent to “challenge” master morality (master morality being a transcendent title for the capricious material self-expression of strength) but moreso for harnessing the slaves into an obedient semi-autonomous herd to soothe their fears against the beasts of prey.
I don't agree with the opinion that hybridity is not useful as "resistance", and I don't think it is useful to give such a strong opinion out to students trying to grasp Bhabha work. Things as ubiquitous as the use of the English language by postcolonial writers is an example of the hybridity of the colonial subject. Hybridity and mimicry are also strategies of survival and learning for colonial populations.
Why are Post colonial 'thinkers' write in such a complex ways when they can write in simple. Once when understand their work it feels quite ordinary not as complex as they project themselves?
Literally, its taking me sooo longggg to even understand what they mean, so im hoping this vid can help ah
Because, themselves, do have the inferiority complex and, consequently, try to produce a hard-tp-access texts in English/French just to show (to their white masters) that they master the language....
Thanks for all your work discussing these topics, despite the millions of hours of video uploaded to youtube, there really doesn't seem to be a an abundance of philosophy and related topics covered very often. Algorithm, please bless this man with the people.
Also your voice is extremely relaxing, something about your demeanor is just very calming and relaxing.
You are saving my life. I am a first-year undergrad trying to survive my Globalization/Contemporary art history class
Thank you, this video was very helpful! Also, nice eyebrows.
My mind is going to melt with this Literary theory paper today 😭😭
you just completely saved my behind whilst writing a paper on post-colonial statecraft. i knew i had to address bhabha, but kept putting it off due to the difficulty of the text. but i took a deep breath, found your video, made some notes and voila! in 45 minutes, i have something on bhabha that i can be proud of. thank you.
A very helpful and thoughtful interpretation of Bhabha's work. Thank you for posting this- very much appreciated.
You have just saved my MA! Thank you so much for such a clear explanation on this extremely complicated issue.
Great to hear!
Hello homie, surviving my masters as well
I think you underestimate the subversive potential of hybridity. Many revolutionary and post colonial leaders had hybrid identities in the sense that they were educated in European schools, wore European clothing and borrowed from european political, legal and ideological traditions. Examples include Gandhi, Sun yat sen, Sukarno. As well as the political systems they erected. It should also be noted that the middle classes were often those most predisposed to national independence and they were often educated in the western institutions.
Ofc much is left unsaid in my critique and much of it is half truths. Also dont wanna be a hater I think your vids are really good :)
@@finhammatt5164 Yeah I thought the increasing presence of ex-colonised women at 'elite' Brit unis could be classed as hybridity perhaps? As many appear to have a decolonial philosophy and are accessing and utilising the education system created by the dominant ethno-class.... I don't know though because all I've done is watched this video so that's the sum total of my hybridity knowledge!
Thanks for the great vid! Subscribed :)
I am doing a project at uni at the moment about Denmark's colonization of Greenland and I REALLY appreciate your video.
Thank you so much! This concept was stumping me. Great video ☺️
thank you SO MUCH!!! I've spent like a week trying to understand this for my undergrad dissertation and I felt like going crazy but your video saved my life
this text completes so much my current research, thank you!
Hi David! Thanks for a helpful video. I'm just wondering if you would consider delving deeper into Bhabha's theories - I've been struggling to understand concepts such as mimicry and ambivalence, it would be super if you could help break that down too if you have some time! Thanks again for a great channel.
Ambivalence of colonizer, pretty simply explained on post-colonialism yale course video. Check that one.
A perfect state of equality as a cultural condition cannot be obtained because culture is fictional-a hybrid of the real and simulation. This is different from equality and hierarchy which are conditions of the real and simulation which colonized and colonizers position themselves into. To postulate a position of equality is to put oneself in direct relation to hierarchy and, at best, adopt the identities imposed onto them by the supposedly dominant group. At worst, as frantz fanon suggests, colonized people just become colonizers in suppressing the colonizers under the guise of equality/ criticality. To bhabha’s point, only by relishing in an ambivalent state of transgression between equal and hierarchical can you really subvert the tendencies of establishing a dominant status quo or adopting a position of submission. The sense of not knowing what this kind of idea would yield is sort of the point-it does not promise the certainty in a particular future of a dominant narrative. Liberation is the unlimited possibility that necessitates a constant engagement with one’s own position
This is very helpful before I tackle the original text.
Thank you for posting this!
I haven't read Homi Bhaba, but I am familiar with colonizing through dualism. Could it be that your assessment of his notion of hybridity is based in a moral hierarchy whereas Homi Bhaba's frame of mind was trying to reach for a kind of moral nondualism that is such a common feature of Indian culture? It seems to me that in India there is an attempt to accept all things as neither very good nor very bad, just drops in an ocean. Whether that is hopelessly apathetic or timelessly sage is not clear.
Would you please give some examples of hybridity in the eyes of Homi Bhabha?
Excellent video, really helped...
Thanks so much. What you discussed is absolutely correct but I hear a lot of apprehension in fully adopting Bhaba's Hybridity. I will just say what my own thoughts are in this regards. I have racked my brain trying to find an application of this concept. I think Bhaba's Hybridity might apply in the context of highly educated natives that made a mark during the British Raj. Think Bengal Renaissance movement. The highly educated Indians (Bengalis) took the best of Western Education and went on to rediscover ancient Hindu philosophy, science, and literature and their training in both Western and Eastern branches of knowledge helped present to the world what was unknown until then.
where are the subtitles ?
Have u made any video on cultural diversity and differences? 🙄
Sir, can you please explain if I am dealing with the Indian diaspora in the United States of America- Will the Indian diasporic life be considered as hybridized since the U.S. and India both remained as the colonized parts back in the past. There is no concept of higher and lower authority here, then.
I strongly recommend you to read 'The Heathen in his blindness' by S.N.Balagangadhara.
Can it be said that the "hybridity" which Bhabha writes about, ought not be assumed to be already present in the history of colonization, but is actually something that the colonized aims for in lieu of complete emancipation, which is what Fanon observed that is what the colonized try to do but will never achieve? And that it is only through revolution or other drastic means such a "hybridity" can be achieved? For instance the ex-colonized have lower classes by reason of lack of education (in the western way at least), for instance, farmers, are far from achieving such "hybridity", yet the upper classes might not even achieve such "hybridity" because the white will never perceive them the way they like to be.
Hence is this the reason why Benita Parry and San Juan criticize Bhabha as basically a traitor to the anti-colonial cause?
But why would San Juan criticize Edward Said the same way, calling him a "cultural middleman"? Has Edward Said not been unequivocal enough about criticizing the west as racist, which is not far from what Fanon did?
Hi, could you please cover Nicholas Birns' Theory After Theory? Especially the chapters about Post-colonialism and Feminism? 🙏
Is there a chance that you may discuss Spatiality and the Production of Space by Henri Lefebvre? Or you may also consider Edward Soja and David Harvey? I am just interested on how you interpreted their works. Thank you for your very nice and cool videos!
Thank you so much!
Thank you so much. But I'd like you to write your explanation on the screen during talking for more elaboration. Can you please talk slowly to understand every word you explain.
*I say the following as someone who has not read really any postmodern philosophy*
Isn't it a trend that postmodern works will, despite their pretenses to the contrary, actually disempower the subjugated through their tortured logics? This work seems to do that..
From the mouth of a Harvard professor (Bhabha) to the hands of our McKinsey army - another hip thesis for them to wield against this empire's victims.
Notice how those with more wealth is seen as "less moral"? The idea of the upright individual being "responsible" or "disciplined" is now switched to someone engaging in uncommon sexual acts or "perverse". The most wealthy today is seen as a sexual deviant or lustful due to the many options they have as opposed to them having all the wealth through being "blessed" or well taught. You bring up any leader and its right out assumed that they engage in "immoral" acts. Even the possibility of them joining satanic rituals or some cult is placed on the table before all else. The slandering of the 1%.
Before the conqueror was deemed worthy and divine. Now its the opposite. (I made this comment knowing that I had second thoughts)
Well, I suppose that it was a bit the idea of "On the Genealogy of Morality", the weak using morality to challenge the powerful. Which certainly hold some truth.
Is it true in practice ? The possibility of satanic rituals is straigth up ludicrous conspiracy theory, which I don't think may be taken seriously as an ideological trend. The wealthy is still seen with a better view than the poor, do a poll on domestic violence, most people will associate it will lower classes than upper ones. Even tho this is untrue. Some vices are associated with wealth, but I am not sure that it is on the same scale as the vices associated with the poor.
David gave I think the example of the 2008 financial crisis, it seems that the wealthy who ruined the life of millions are jugded less harshly by society than a single poor man who'd steal a car.
Then you have the idea of the "good primitive man", what westerners did with some (made up?) aspect of traditional indian culture for example. Probably the worst way to show respect to dominated civilisations.
Disclaimer : English is not my native language, I am an idiot and I know pretty much nothing about philosphy. Those were just some random thoughts.
@@leodarkk It would be a mischaracterization to say the “weak” were the ones who “invented” slave morality, but rather it was the physically destitute priests who were nonetheless able to harness their psychic powers into the realm of flesh (self-flagellation, fasting, etc) which allowed them to gain social ascendancy because of their flagrant acts of self-mastery. Nor was the intent to “challenge” master morality (master morality being a transcendent title for the capricious material self-expression of strength) but moreso for harnessing the slaves into an obedient semi-autonomous herd to soothe their fears against the beasts of prey.
what is missing here is concrete/empirical examples of 'hybridity' in colonial/postcolonial societies.
why am i in love with you
thank you .. very useful
The way you explain this is so good it gives me goosebumps.
I don't agree with the opinion that hybridity is not useful as "resistance", and I don't think it is useful to give such a strong opinion out to students trying to grasp Bhabha work. Things as ubiquitous as the use of the English language by postcolonial writers is an example of the hybridity of the colonial subject. Hybridity and mimicry are also strategies of survival and learning for colonial populations.
Ih you don't miss mind .. give me a brief simple definition of hybridity please
omg thank you!
Tip: play at 0.75 speed 😎🥸🤓
3:50
Thank u from Pakistan
Hi!
thanks bro! This bhaba guy writes like shit and this (yo explo nation) is very helpfuuuuuuuulllll
postcolonial buzz
Please could you speak a little slower? 😊
6:50