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Product details
File Size: 924 KB
Print Length: 193 pages
Publisher: Columbia University Press (December 29, 2004)
Publication Date: December 29, 2004
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B007EU0XCY
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Niall Ferguson’s book “Empire†is only one bestseller among the revisionist books on Colonialism abounding on the shelves of airport bookshops. Those books are now also available in German translation. Revisionist ways of approaching the history of imperialism and colonialism are booming and perfectly compatible with the ideology of the past 9/11 “War on Terror†and Neoliberalism. Those books remind me very much of revisionist German historians who were sharply criticized by Jürgen Habermas in the 1980s for rewriting the history of Nazi Germany.Gilroy’s book is the missing link for such a comparison between the German “Historikerstreit†and the current wave of trivialising Colonialism. Gilroy adapts Sigmund Freud’s concept of “Melancholia†to Britain’s postcolonial conditions. Gilroy builds on Alexander and Margarete Mitscherlich’s “Die Unfähigkeit zu Trauern†(1967). The Mitscherlichs analysed the culture of post-war Germany as a melancholic reaction prompted by the loss of a narcissistic fantasy of omnipotence. The Germans according to “Die Unfähigkeit zu Trauern†were faced with a sudden and radical loss of their moral legitimacy and warded off a collective process of mourning. Gilroy sees parallels with Britain and other European countries after the wreckage of their colonial extensions. A cultural disorientation accompanies the collapse of imperial certainties. The body of the immigrant comes to represent all the discomforting ambiguities of the empire’s painful and shameful history. Gilroy argues that for more than 35 years Britain’s politics of race have been dominated by the combination of postcolonial melancholia with several versions of race talk. The immigrants are seen as intruders and the remembrance of the cruelties of colonialism is displaced. The one-sided concentration of historical remembrance on the period of the anti-Nazi war and the repression of the history of colonialism leaves no historic place for black Brits. Paul Gilroy actually warns against the revisionist accounts of imperial and colonial life that have proliferated in recent years. The immigrant is now here, because Britain and Europe were once out there.Studies of collective identity and collective memory are currently a hot topic in German and French history. It would be very interesting to see how Paul Gilroy deals with the approach developed in the works of Maurice Halbwachs, Pierre Nora or Aleida Assmann.
the essays presented here first appeared in 2002 as lectures, later to be expanded for this publication.paul gilroy is foremost an academic, and his writing can be rough going. secondly, he is a critic of popular culture. his erudite prose does not drop when his critique includes television programs, soccer and hip-hop music within his conversation of politics.as a black man with roots in great britian, his personal and national history of racism, unlike the history of racism for blacks in the usa, for whom racism began with and extended over centuries of slavery, begins with his country's history of racial discrimination from colonialism.public policy makers within the government, gilroy argues, have a way of forgetting the colonial past when relating to issues involving british citizens who have been in the country for generations, and treating them as immigrants. reluctantly, what these officials perceive, what gilroy believes they label erroneously, as immigration problems are vaguely related to the colonial past, but not racism. were the government to accept the history of colonialism and the connection of racism to colonialism, the country could begin then to become free of a postcolonial melancholia.gilroy chooses george orwell over sigmund freud in his discussion of cosmopolitan solidarity. cosmopolitan solidarity involves persons who witness to distant suffering, and by so doing come together as an answer to imperialism, racism, and the narcissism of minor differences. buffering his argument with the social psychology of the german psychoanalysts alexander and margarete mitscherlich, gilroy writes: `They warn that melancholic reactions are prompted by "the loss of a fantasy of omnipotence" and suggest that the racial and national fantasies that imperial and colonial power required were...predominantly narcissistic. From this perspective, before the British people can adjust to the horrors of their own modern history and start to build a new national identity from the debris of their broken narcissism, they will have to learn to appreciate the brutalities of colonial rule enacted in their name and to their benefit, to understand the damage it did to their political culture at home and abroad...The multilayered trauma--economic and cultural as well as political and psychological--involved in accepting the loss of empire would therefore be compounded by a number of additional shocks. Among them are the painful obligations to work through the grim details of imperial and colonial history and to transform paralyzing guilt into a more productive shame that would be conducive to the building of a multicultural nationality that is no longer phobic about the prospect of exposure to either strangers or otherness.'central to paul gilroy's overall argument is at each illustration his provision of some sense of solution.gilroy introduces the word `conviviality' in the introduction and expands on the concept in a later essay, The Negative Dialectics of Conviviality, without giving full space to his meaning and use of the term itself. hopefully, he'll have more to say on conviviality in future works.readers may find of interest Cosmopolitanism, published some years later, by anthony appiah, another philosopher with black brit roots.
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