/colonial dominance. Dipesh Chakrabarty’s concept of “historicism” demonstrates how it was ever possible for African voices to be muted or drowned by Western domination. Historicism takes historical time as linear, unidirectional, and teleological. Historicism
Asian Stars in Atlanticland
‘Hybridity’ and ‘globalization.’ Magic words. They can generate academic conferences. Salman Rushdie, Homi Bhabha, Gayatri Spivak, Arjun Appadurai, Gyan Prakash, Lata Mani, Gouri Vishwanathan, Akhil Gupta, Dipesh Chakrabarty, Amitav Ghosh, Talal Asad, Pal Ahluwahlia. Magic names for the most part. Draw cards for conferences.
Richard D.G. Irvine and Mina Gorji
This article explores what it might mean to interweave social and natural history, taking as its inspiration the work of the English poet John Clare (1793-1864). If Dipesh Chakrabarty (2009) is right in suggesting that the recognition that we are now in the Anthropocene - a geological epoch of our own making - will force us to re-read human history in the light of planetary history and deep time, John Clare's work provides us with a way of thinking how this might be done. Clare's explorations of human and natural temporalities, and his challenges to our dominant sense of value, may help us to think beyond anthropocentricism and to re-evaluate assumptions of economic progress. With this in mind, we conclude by placing Clare's poetry in conversation with John Locke and his labour theory of value.
Kylie Message and Sandra H. Dudley
Whether or not museums can live up to the ideal that they provide a public forum has become something of a moot point, if not a stereotype of the past three decades. Museum studies researchers, scholars, and professionals have been proactive in their attempts to understand whether museums can or do provide a physical manifestation of what has been generally considered an aspirational concept or model of practice. Some have been directly inspired by philosophers and sociologists such as Jürgen Habermas (1991), Nancy Fraser (1990), and Craig Calhoun (1992), as well as the critical cultural studies “movements” that have circulated around interdisciplinary journals such as Theory, Culture and Society (http://tcs.sagepub.com/) and Public Culture (http://www.publicculture.org/). Others have drawn on current and emerging directions in disciplines such as anthropology, history, and geography to explore the public sphere concept from the perspective of transnational and postcolonial concerns, and have been influenced by theorists including Seyla Benhabib (1992), Arjun Appadurai (1996), Dipesh Chakrabarty (2000), and Aihwa Ong (2006). Ultimately, of course, much of the museum-focused work—within which we include both the theoretical and the applied (for example, exhibition-based)—has been interdisciplinary. Like the wider critical debates on which it draws and to which it contributes, museum scholarship has been aff ected by ongoing global change, and has reflected—and, in many national contexts, influenced—public policy shifts before and since the new millennium.
Stefan Nygård and Johan Strang
political concepts have a fixed and stable ahistorical meaning. What we are interested in is how a more or less peripheral self-understanding influences the nature and logic of conceptual struggles. To begin with, we agree with Dipesh Chakrabarty’s
State of the Art
(Princeton, NJ: Princeton University Press, 1996); Susan Bayly, Caste, Society and Politics in India from the Eighteenth Century to the Modern Age (Cambridge: Cambridge University Press, 1999). 9 Dipesh Chakrabarty, Provincializing Europe: Postcolonial
Desire for the political in the aftermath of the Cold War
Dace Dzenovska and Nicholas De Genova
society. Quite a few eminent social theorists—think of Antonio Negri, Felix Guattari, Partha Chatterjee, Dipesh Chakrabarty, Alain Badiou, Étienne Balibar, Jodi Dean, and Slavoj Žižek, to name but a few—who offer insights about what power, politics, and
Conceptual Translation and the Politics of Historicity
articulations of the universal. 18 Dipesh Chakrabarty has instructively laid out in Provincializing Europe the challenge of reconceptualizing the relationship between the universal and the particular, as well as the actual and the possible within a
Anthropocene . Here and now these monuments of human achievement appear in the light of Being as such. Dipesh Chakrabarty captures this point in his 2015 Tanner Lecture : Heideggerian ‘thrownness’ [is] the shock of recognition that the world-earth is not
Concepts of Emotions in Indian Languages
–1200 CE (Chicago: University of Chicago Press, 2012). 23 The standard text for this, of course, remains Dipesh Chakrabarty, Provincializing Europe: Postcolonial Thought and Historical Difference (Delhi: Oxford University Press, 2001). 24 Willibald