[Reader-list] Globalization and Spaces for Expression

[pratap pandey]

Dear Zainab,
I recieved your message on the Sarai Reader List. This is my reply.
I think you have to get into the philosophy that underpins a "politics of identity". It is post-colonialism that has let loose a kind of knowledge, and knowledge-production, that traces the whole question of Identity to "religion, tribe, nationality or sexual orientation." You must trace the development of this field of knowledge, and then question its basis (ontological/ethical).
But there is a prior problem. Is post-colonial theory not an epistemology? That is to say, does post-colonial theory produce a theory of knowledge of the present that contests concurrent theories? Why is it that, in the realm of political science, post-colonial theory has nothing to say?  
What is it that post-colonialism, transposed to the realm of political theory, achieved? When I think of intelligent human beings putting money into HIndu temples (run by the RSS), the question that comes to me always is: should we, or should we not differentiate between the "locational politics" of an act? What is the purpose of a philosophy that fails to distinguish between "acts" and "consequences"?
When does a "politics of identity" become a "politics of difference"? Are the two, in terms of political theory, inseparable, or are they different?
How does the "fact" of globalisation (there is also a theory, and an economics, that backs it up) help in introducing, between a "politics of identity" and a "politics of difference", a profound ambiguity where one can be mistaken for the other?
What is the "fantasy" of globalisation? Who, or what forces, have invested in this fantasy? Why? For what purposes (economic and cultural?)
What is the relation between political theory and fantasy? At what point does a realm of knowledge become a space of projection?
To what extent does political philosophy support a "politics of identity"? To what extent can political philosophy support a "politics of difference"?
Is it possible that political philosophy can support a "desire-politics"? Do we need to reconsider the notion of a "body-politic" and push it towards a "universal politics of the body?" What would that entail, in the realm of knowledge, and knowledge-production?
Think.
pp       
  Zainab Bawa <coolzanny at hotmail.com> wrote: Dear Readers,
Hello! I needed your comments, views and opinions on the following:
(I am currently doing my 1st year of MA in Political Science.) I have a 
paper to present for our upcoming seminar on Globalization and Human Rights. 
I am doing a paper on "Globalization: Spaces for Expression with reference 
to identity."
I was curious to know your perspective. The idea is to examine whether 
Globalization gives us the freedom to be and live our identities whether in 
terms of religion, tribe, nationality or sexual orientation. I am examining 
this to understand whether our right to express our identities is being 
violated or furthered, whether the struggles we are facing due to our 
identities are being facilitated or debilitated because of globalization. I 
am trying to link human rights in terms of our basic freedom of expression.
Through this paper, I am hoping to narrate stories rather than be an 
academician who receives applauds at the end of the presentation. To me, 
this is a critical issue because at least, I am feeling confused in terms of 
expressing my identity as a woman (in the wake of the atrocities committed 
on women in the Gujrat violence) and as a Muslim (who now feels herself 
fearsome whenever she sees a procession with orange flags and truckloads of 
mobs).
I wonder what you feel about the issue.
I would appreciate your comments on this topic as soon as possible and 
suggestions for reference too.
Awaiting your responses.
Best regards,
Zainab


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