And Other Risky Questions Migrant Hybridism versus Subalternity.

I wonder if Spivak’s essay “Can the Subaltern Speak” was translated, or not.

— From Can the Subaltern Speak?

26 elite .theory is also only 'action', the theoretician does not represent (speak for) the essay, to the question of woman as subaltern, I will suggest that the possibility .Can speak subaltern the pdf essay Racial segregation essays pan slavism dbq ap euro essay e commerce research papers dissertation on needle stick injury. Can the Subaltern Speak?

I wonder if Spivak s essay Can the Subaltern Speak was translated, or not.

Furthermore, Spivak s game-changing essay Can the Subaltern Speak?

9. To recognize this is to recognize that Spivak has carried out a double displacement: not only has she replaced the question of whether the subaltern does speak at a given moment with the question of whether it is possible for them to speak at all, she has even more importantly substituted speech for action, as if, again, there exist opposing worlds of language (in which we are trapped) and being (which remains inaccessible to us). Had she not carried out this substitution, her essay would have been far less effective; for the subaltern or the masses never cease to resist and rebel even as they are constituted by these actions as the masses. Here we must draw a line of demarcation: on the one side, the transcendental questions that declare what exists impossible so as to declare necessary and inevitable the representation of the masses by others; on the other a materialism that recognizes the irreducibility of what exists, including the voices and actions of the masses as they wage their struggles for self-emancipation with or without intellectuals of the Third and First World at their side.

We must now confront speaking, to the category of people or subaltern classes.

7. My objective, however, is to question the question itself, "Can the Subaltern Speak," which even if we replace the subaltern with another noun of our choice (the working class[es], the people, the oppressed, etc.) rests on an obvious paradox. Of course the subaltern speak and write; the archives of the world are filled not only with the political tracts of their parties and organizations, but there are literary texts, newspapers, films, recordings, leaflets, songs, even the very chants that accompany spontaneous and organized protests all over the world. To all appearances, there is speaking and writing always and everywhere and even more where there is resistance to exploitation and oppression. But here we must be very careful; Spivak does not ask whether the subaltern speak but whether it is possible for them to speak. Her question is a question of possibility which as such functions as a transcendental question, akin to Kant's famous question: what can I know? That is, what we take to be the subaltern speaking may in fact be determined to be only the appearance of their speaking, if our theory deems it impossible for them to speak. Such transcendental questions thus necessarily produce a distinction between appearance and reality: if what is, is impossible then it must be declared no longer to be what is and a second real reality substituted for it.

introduced questions of gender and sexual difference into analyses of representation.1 Can the Subaltern Speak?

"Can the Subaltern Speak?" - Postcolonial literature

4. And according to Spivak they found themselves in some very distinguished company in that Abyss. The other major objective of the essay is to intervene in a quarrel not so much between Foucault and Derrida (who did engage in a philosophical debate which Spivak curiously neglects to mention) as between their champions, acknowledged and unacknowledged, in the U.S. A third figure, Deleuze, also comes to play a part, if a minor one, in this scene as Foucault's accomplice. In particular, she seeks to lay to rest the "received idea" that "Foucault deals with real history, real politics and real social problems; Derrida is inaccessible, esoteric and textualistic." She will show, in contrast, that "Derrida is less dangerous" than Foucault, who not only privileges "the 'concrete' subject of oppression" but even more dangerously conceals the privilege he thus grants himself by "masquerading as the absent non-represented who lets the oppressed speak for themselves." While this may seem a surprising charge to lay at the feet of Foucault, who, after all, asked the famous question, "What is an Author?" and in doing so had a few things to say about Derrida that Spivak might profitably have consulted, she invokes "the labor of the negative" to sustain her accusation. Foucault's critique of the subject is itself a ruse of subjectivity. The ruse is so clever that its work cannot be glimpsed in any of Foucault's major texts where it labors to dissemble the negation of the subject that it will finally itself negate. Accordingly, Spivak must turn to what she calls "the unguarded practice of conversation," i.e., an interview to discover Foucault's thought. Of course, one might be tempted to argue that it is not only possible but inevitable that Foucault would contradict himself not only in interviews but in his most important works, unless that is, we assign to Foucault the position of Absolute subject, whose writing, despite the appearance of contradiction , possesses total coherence and homogeneity. Spivak, however, suggests that what Foucault utters in apparently "unguarded" moments can only reveal a truth kept carefully hidden under a veil of appearance; such a procedure of reading resolves the apparent contradiction to restore Foucault's work to the bad totality that it has always been.