Course Schedule

Course Schedule

Start > Leuphana Bachelor (B.A./B.Eng./B.Sc./LL.B.) -> Major Kulturwissenschaften -> Kunst- und Kulturphilosophie

Lehrveranstaltungen

Dekoloniale Ästhetik und Formen indigenen Widerstands (Seminar)

Inhalt: [Lehrende: Anika Beckwermert] Der zweite Teil des Moduls wendet sich dem Diskurs der dekolonialen Ästhetik zu, wie ihn unter anderem Walter Mignolo und Rolando Vazquez prägen. Die dekoloniale Theorie geht von anhaltenden Strukturen (neo-)kolonialer Macht aus, die sich politisch, ökonomisch, epistemologisch, aisthetisch (die Sinne betreffend) und körperlich manifestieren und an einer „colonial matrix of power“ „mitarbeiten“ (Mignolo). Ihr Anliegen bilden Kritiken westlicher Konventionen von Ästhetik und ihren Wahrnehmungs- und Erfahrungsdispositiven als Optionen anderer Aisthetiken, Wissens- und Praxisformen. Die Auseinandersetzung mit anderen Wissensformen heterogener Kontexte indigener Praxis und Gesellschaft eröffnet in diesem Zusammenhang alternative wie kritische Perspektiven. Welche anderen Wahrnehmungen, Ontologien, Körperpolitiken, Raum- und Zeitkonzeptionen bilden indigene Formen von Kunst heute aus? Und wie werden diese Teil einer aktivistischen Praxis? Den kolonialisierten Sinnen, den situierten Kontexten von Verkörperung, wie sie Donna Haraway problematisiert, den „colonial wounds“ und hegemonialen Strukturen, die Frantz Fanon betont und in denen sich die kolonialisierten Subjekte eingebunden finden, wollen dekoloniale Formen künstlerischer Praxis - diesen Machtstrukturen gegenüber sensibel- andere Erfahrungen als Weisen eines „decolonial healing“, einer „decolonial love“ (Junot Diaz) entgegensetzen. Liebe meint hier diejenigen Produktionen von Relation, Kollektivität, Sozialität und Kunst, die sich einer kolonialen Gewalt und Vereinnahmung Euro- und US-zentrischer Hegemonien entziehen. Die dekoloniale Theorie muss sich dabei selbst kritischen Stimmen (Cusicanqui) stellen, die ihre Vereinnahmung indigenen Wissens in elitäre Wissenschaftenstrukturen betonen. Diesen radikalen Linien dekolonialer Theorie folgend, wollen wir Konzeptionen des Indigenen jenseits von Hybridisierung und biologistischen Metaphern (Cusicansqui) in den Perspektiven differenzieller Positionen, Vielheiten und den Ko-Existenzen von Heterogenem als transformative Potenziale in Kunst und Literatur untersuchen. Entlang indigener Kosmologien, ihren narrativen Strategien (etwa Leanne Simpson) und relationalen Verkörperungen fragt das im Besonderen für den amerindischen Raum nach pan-indigenen Bewegungen von Widerstand und künstlerischem Ausdruck in ihren je eigenen Aisthetiken als Aktivismen von „Re-Existenz“ (Adolfo Albán Achinte). Autor*innen (Eine Vorauswahl): F. Fanon, G. Anzaldua, Mignolo, Escobar, Haraway, Glissant, DeCastro, Silvia Rivera Cusicanqui (u.a.) Künstler*innen/Aktivist*innen (eine Vorauswahl): (bspw. G. Vizenor, L. Simpson, T. King, B. Ray Belcourt, Gloria Miguel, Wanda Nanibush, (u.a.) Seminarinformationen 1SWS, Unterrichtssprache: deutsch Freitag, 15.01.2021: 14:15-18:15 Samstag: 16.01. 2021: 8:15-12:15 und 14:15-16:15 Sonntag: 17.01.2021: 14:15- 18:15

Leuphana Bachelor - Major Kulturwissenschaften - Kunst- und Kulturphilosophie

Subaltern Studies and Post-Colonial Theory (Seminar)

Dozent/in: Ben Trott

Termin:
wöchentlich | Dienstag | 12:15 - 13:45 | 13.10.2020 - 26.01.2021 | Online-Veranstaltung

Inhalt: The terms ‘post-colonial theory’ and ‘post-colonial thought’ as well as the field of ‘post-colonial studies’ arrived in the North American and European academy in the 1980-90s. In the United States in particular, it was within Literature, English and other humanities-based university departments that post-colonial theory initially received greatest attention. As such, it coincided in both time and space with a growing attention to what, in the U.S. academy, was sometimes called ‘French Theory’ (particularly ‘deconstruction’ as well as ‘post-structuralist’ and ‘post-modern’ approaches) and with the emergence of other new critical ‘studies’ in the humanities, including Gender and Queer Studies. (More often than not, this entailed a reinvention or renewal rather than a displacement of existing critical approaches, including those associated with Marxian thought.) The emergence of post-colonial studies in North America and Europe was also caught up with efforts by scholars across the social sciences as well as the humanities to make sense of the accelerating processes of social, political, economic and cultural globalisation that had been set in motion by a wave of decolonisation in the second half of the twentieth century, a series of liberalising reforms introduced in China under Deng Xiaoping from the end of the 1970s onwards, as well as the collapse of the Soviet Union. Most broadly conceived, post-colonial theory and thought can be described as those founded *against* empire, imperial forms of power, colonialism and their ongoing legacies. Post-colonial studies can thus serve as a space of critique; one that attempts to identify, engage and develop anti- and de-colonial forms of theory, thought and practice, and to interrogate and remedy the exclusion and the obscuring of non-European agency, epistemologies and their value. This seminar introduces some key contributions that, over the last sixty years, have shaped post-colonial theory, thought and scholarship: from Frantz Fanon’s 1961 'The Wretched of the Earth' and Edward W. Said’s 'Orientalism' (1978) to Paul Gilroy’s 'The Black Atlantic: Modernity and Double Consciousness' (1993) and Lisa Lowe’s (2015) 'The Intimacy of Four Continents'. Particular attention is payed to the work of the Subaltern Studies group, primarily composed of historians of South Asia. Introducing the first issue of the 'Subaltern Studies' journal in 1982, one of the group’s co-founders, Ranajit Guha, offered a critique of the elitism – both colonial and ‘bourgeois-nationalist’ – of existing historiography of Indian nationalism, which tended to leave out ‘the politics of the people’. In a programmatic statement, he wrote: ‘parallel to the domain of elite politics there existed throughout the colonial period another domain of Indian politics in which the principle actors were not the dominant groups of the indigenous society or the colonial authorities but the subaltern classes and groups constituting the mass of the labouring population and intermediate strata in town and country… This was an *autonomous* domain, for it neither originated from elite politics nor did its existence depend on the latter.’ The seminar examines some of the most influential works published by scholars of Subaltern Studies, including Guha’s 'Dominance Without Hegemony' (1995), Dipesh Chakrabarty’s 'Provincializing Europe' (2000), and Gayatri Chakravorty Spivak’s essay, ‘Can the Subaltern Speak?’ (1988), as well as Partha Chatterjee’s account of the history, development and contribution of Subaltern Studies – and of what it left unasked or unexplored. These historical, theoretical and philosophical works address the social and political conditions of everyday life and culture as these have been formed by colonial forms of power and the practices that have contested them. They also explore the role of institutions, literature, aesthetics, forms of knowledge, geopolitics and political economy in having formed the post-colonial present. In the second half of the semester, students will engage with Lisa Lowe and Kris Manjapra’s argument that ‘the core concept of “the human” that anchors so many humanities disciplines – history, literature, art history, philosophy, religion, anthropology, political theory, and others – issues from a very particular modern European definition of Man’ that is ‘“over-represented” as the human.’ In their sketch of a ‘project of comparative global humanities after Man’, they urge a move beyond ‘archival interpretation and scholarship’ and insist on the role of ‘contemporary artists, writers, and cultural activists’ in ‘[sounding] the incalculable depths of global relations.’ The seminar concludes by exploring two recent queer contributions to post-colonial approaches. Gayatri Gopinath’s 2018 'Unruly Visions: The Aesthetic Practices of Queer Diaspora' attends to ‘queer visual aesthetic practices’ which ‘both enable and deploy a queer cartographic imagination, which brings into the field of vision precisely those bodies, desires, and modes of affiliation that are elided within dominant colonial – or, indeed, postcolonial nationalist – cartographies.’ Rahul Rao’s 2020 'Out of Time: The Queer Politics of Postcoloniality' explores the ‘global skirmishes’ that erupted around Uganda’s 2014 Anti Homosexuality Act and their ‘consequences for the development of global governmentality in relation to LGBTI rights’; it examines the ways in which queerness can become ‘a metonym for other categories such as nationality, religiosity, race, class, and caste’; and it provides an ‘account of the politics of time in the queer postcolony’ which is informed by an ‘attention to the dialectic between colonial and postcolonial power’.

Leuphana Bachelor - Major Kulturwissenschaften - Kunst- und Kulturphilosophie