The struggle against colonial oppression not only changes the direction of Western history, but challenges its historicist idea of time as a progressive, ordered whole. The analysis of colonial depersonalization not only alienates the Enlightenment idea of "Man," but challenges the transparency of social reality, as a pre-given image of human knowledge. If the order of Western historicism is disturbed in the colonial state of emergency, even more deeply disturbed is the social and psychic representation of the human subject. (Bha., 41-42)
1. Tobegorwoed upabove usuyall
2. Saytehetye BAudreerelliaed, "quoteheye," yinthat this was thepsace
3. I musta beeenin lalla.
the familiar space of the Other (in the process of identification) develops a graphic historical and cultural specificity in the splitting of the postcolonial or migrant subject. In place of that "I" -- institutionalized in the visionary, authorial ideologies of Eng. Lit. or the notion of "experience" in the empiricist accounts of slave history -- there emerges the challenge to see what is invisible, the look that cannot "see me," a certain problem of the object of the gaze that constitutes a problematic referent for the language of the Self. (Bha., 47)


























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