The following is from "Planetarity,"
Chapter Three of Death of a Discipline by Gayatri Chakravorty Spivak, published
in 2003 by the Columbia University Press and based on the Wellek Library
Lectures in Critical Theory she delivered in May 2000. The following excerpts amount
to just a few pages from a much longer text and are divided (by me) into numbered
theses -- most of them shorn from the context of specific close textual
readings that give them their specific vitality -- but each one of which
comments in this form on key themes from our course.
One
The meaning of the figure is undecidable, and yet we
must attempt to dis-figure it, read the logic of the metaphor. We know that the
figure can and will be literalized in yet other ways. All around us is the
clamor for the rational destruction of the figure, the demand for not clarity
but immediate comprehensibility by the ideological average. This destroys the
force of literature as a cultural good… [T]o learn to read is to learn to
dis-figure the undecidable figure into a responsible literality, again and
again. It is my belief that initiation into cultural explanation is… a training
in reading.
Two
I propose the planet to overwrite the globe.
Globalization is the imposition of the same system of exchange everywhere. In
the gridwork of electronic capital, we achieve that abstract ball covered in
latitudes and longitudes, cut by virtual lines, once the equator and the
tropics and so on, now drawn by the requirements of Geographical Information
Systems. To talk planet-talk by way of unexamined environmentalism, referring to
an undivided "natural" space rather than a differentiated political
space, can work in the interest of this globalization… The globe is on our
computers. No one lives there. It allows us to think we can aim to control it.
The planet is in the species of alterity, belonging to another… and yet we
inhabit it, on loan…. When I invoke the planet I think of the effort required
to figure the (im)possibility of this undrived intuition.
Three
To be human is to be intended toward the other. W
provide for ourselves transcendental figurations of… this animating gift:
mother, nation, god, nature. These are names of alterity, some more radical
than others. Planet-thought opens up to embrace an inexhaustible taxonomy of
such names… If we imagine ourselves as… planetary creatures rather than global entities,
alterity remains underived from us; it is not our dialectical negation, it
contains us as much as it flings us away… We must persistently educate ourselves
into this peculiar mindset.
Four
One will have to look out for what Raymond Williams
calls the preemergent around the corner, suppressed by a specifically
metropolitan moment that emphasizes the uneven and asymmetrical global digital
divide. The "preemergent" leads us toward a "structure of
feeling." … But thinking of institutional attitudes to be fostered by pedagogy,
we do not need to tap those modes, we need only remember them. The altered
attitudes toward language learning, areas versus nation-states, figure versus
rational expectations… can no doubt be plotted as a "structure of feeling,"
if that is the language we prefer. The scenario that I am constructing would
suggest that the dominant figuring of "prehistory" as cyberpresent or
science fiction adventure would interfere with the emergence of the figuration
of an undecidable planetary alterity.
Five
The country… is not simply the prenational as
opposed to the national. It is also the… mass of the national, to which the
blood rushes first and that becomes continuous with the exchange of the Earth.
The Earth is the paranational image that can substitute for international and
can perhaps provide, today, a displaced site for the imagination of
planetarity. The choice of the blood rushing back as the first move, the
description of the rural as a specifically national mass, and the inclusion of
the trade-related word "redistribution" … seeks to undo the
contradiction between the national and the rural.
Six
Just as socialism at its best would persistently and
repeatedly wrench capital away frm capitalism, so must the new Comparative
Literature persistently and repeatedly undermine and undo the definitive tendency
of the dominant to appropriate the emergent… Training in such persistent and repetitive
gestures comes, necessarily, in the classroom… This is not an easy
"positional skepticism of postmodernist literary and cultural studies,"
but something to worked through in the interest of yoking the humanities,
however distantly, with however few guarantees, to a just world… If we want to
compete with the hard "science"(s) and the social sciences at their
hardest as "human science," we have already lost, as one loses
institutional competition. In the arena of humanities as the uncoercive rearrangement
of desire, he who wins loses.
Seven
In this era of global capital triumphant, to keep
responsibility alive in the reading and teaching of the textual is at first
sight impractical. It is, however, the right of the textual to be so
responsible, responsive, answerable. The "planet" is, here, as
perhaps always, a catachresis for inscribing collective responsibility as
right. Its alterity, determining experience, is mysterious and discontinuous --
an experience of the impossible. It is such collectivities that must be opened
up with the question "How many are we?" when cultural origin is
detranscendentalized into fiction -- the toughest task in the diaspora.
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