World Literature for the Wretched of the Earth

World Literature for the Wretched of the Earth
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World Literature for the Wretched of the Earth recovers a genealogy of anticolonial thought that advocated collective inexpertise, unknowing, and unrecognizability. Early-twentieth-century anticolonial thinkers endeavored to imagine a world emancipated from colonial rule, but it was a world they knew they would likely not live to see. Written in exile, in abjection, or in the face of death, anticolonial thought could not afford to base its politics on the hope of eventual success, mastery, or national sovereignty. J. Daniel Elam shows how anticolonial thinkers theorized inconsequential practices of egalitarianism in the service of an impossibility: a world without colonialism. Framed by a suggestive reading of the surprising affinities between Frantz Fanon’s political writings and Erich Auerbach’s philological project, World Literature for the Wretched of the Earth foregrounds anticolonial theories of reading and critique in the writing of Lala Har Dayal, B. R. Ambedkar, M. K. Gandhi, and Bhagat Singh. These anticolonial activists theorized reading not as a way to cultivate mastery and expertise but as a way, rather, to disavow mastery altogether. To become or remain an inexpert reader, divesting oneself of authorial claims, was to fundamentally challenge the logic of the British Empire and European fascism, which prized self-mastery, authority, and national sovereignty. Bringing together the histories of comparative literature and anticolonial thought, Elam demonstrates how these early-twentieth-century theories of reading force us to reconsider the commitments of humanistic critique and egalitarian politics in the still-colonial present.

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J. Daniel Elam. World Literature for the Wretched of the Earth

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WORLD LITERATURE FOR THE WRETCHED OF THE EARTH

Anticolonial Aesthetics, Postcolonial Politics

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Of course, Indian readers were more unpredictable and less impressionable to colonial mimicry than Macaulay imagined or hoped them to be. Their reading habits ranged beyond the standard English canon.7 By the 1920s and 1930s, anticolonial thinkers were busy theorizing reading not merely as consumption but also as a properly anticolonial practice. Anti-imperial critique envisioned the reader not as a sociological figure or a consuming subject but rather as an ideal figure for ethical and political practices. This anticolonial theory of reading was not concerned with the consumption of literary texts per se; instead, it tried to envision the possibility that the act of reading might signify—that is, the possibility of egalitarian emancipation.

In the first decades of the twentieth century, many South Asian thinkers had made reading and critique a fundamental part of anticolonial self-cultivation in the pursuit of expertise and mastery. But there appear to be just as many anticolonial agitators who urged their readers to read simply for the sake of reading—that is, for its inconsequence.

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