Mohan Dutta: Culture-Centered Approach

It was during the 1970s when the world witnessed the uprising of Jamaican people against the neocolonial in the country to improve their social conditions. It is thrilling to see the unique bond the movement shared with Reggae, its worldwide popularity, and how it reshaped the meaning of the whole movement. It is known that reggae music increased the visibility and popularity of the Rastafarian movement worldwide, but it also made the movement impure and gave rise to a new group called the pseudo-rastafarians, perpetuated the nuances of the two ideological groups - political and religious rastafarians into irreconcilable rift.   In its journey from the primitive studios in Jamaica to the state-of-the-art studios in the United States or Great Britain, the reggae music lost its true essence of the movement, and the portrayal of the Rastafarian movement metamorphosed into a pan-African movement. Unlike early roots reggae, the worldwide popular reggae music projected the Rastafarians,

Cultural studies has taken much inspiration from postcolonial studies, and adopted critique as its main strategy. Critiquing, although a powerful tool, especially in creating counter discourses, whether it is to counter colonial historiography or neoliberal consumerist logics, it is basically a tool in the hands of the literate intellectuals having abilities to express the critique eloquently. How does then cultural studies relate to the indigenous struggles and everyday lives of people? How does the project of cultural studies change the material conditions that facilitate neoliberal capitalism? As Pezzulo (2011) contends, drawing inspiration from Grossberg, that there is a need for pragmatic practices of social change (p.127). A necessary shift from postcolonial studies, according to me is to engage not in historical narratives, but with the contemporary ones, where change can be effected in the present. Cultural studies stands to offer important guidance for this age

Upon reading Spivak's "Can the Subaltern Speak" and Mohan Dutta and Ambar Basu's "Negotiating our Postcolonial Selves", I noted the point made that work involving the subaltern comes "with no guarantees" because the subaltern is heterogeneous and hence, "non-narrativisible". The understanding I derive from this is that the researcher, with all his or her privileges, cannot ever fully be in the shoes or fully understand the subaltern participant because he or she can never have the same lived experiences of that person. We need to come to terms with the other's difference and accept the impossibility of ever knowing it because it exceeds our understanding or expectations. Here, I am reminded of the time when I began my study into the benzene poisoning of factory migrant workers in southern China in 2013. At a meeting with four collaborators, three of whom were themselves subaltern victims of occupational illnesses, I presented my i

Mediocrity and the race to leadership Globally, the crisis of academic leadership is a phenomenon felt across University campuses, especially as campuses struggle to find the anchors on which they can overlay their vision and mission. One of the problems across these University campuses is the rise of the mediocre careerist that is all too hungry for power. Leadership, rather than emerging as a response to a calling, has become a product of strategizing, planning, and mapping. Leadership, rather than being a function of integrity and ethics, has been turned into a well practiced ritual of sycophancy. As a result, what you get in many leadership positions on University campuses today are mediocre academics who are unsuccessful in their academic pursuits, have poor CVs, but have figured out very well how to network, understand the organizational culture, and speak to the right person at the right time. For these careerists, the way to power is their cultural capital in the

In this blog-post I want to suggest that an interpretive research project based on farmers’ suicides in India would look different from a CCA project even though it draws on interpretive tradition. A short literature review of the articles on farmers’ suicides revealed to me that the aim of an interpretive project could focus on the ‘meanings’ of suicides (e.g. Münster, 2015; Kaushal, 2015; Shah, 2012). These articles also ground the meanings of suicides in a critical framework, where they offer a critique of statistical representations of the data by the Indian state, various forms of public discourse such as literary works, documentaries, corporate social responsibility initiatives, and singular cases where individuals from high paying jobs work for improving the situation of the farmers. Kaushal (2015) alludes to solidarity with the marginalized populations when she suggests that however distant the responses from middle class public discourses are from the realities of the farm

In Chakrabarty’s ‘Provincializing Europe: Postcoloniality and the critique of history’, the author argues about the often unacknowledged and unavoidable referent of an imagined “Europe” in the way we write history and the social scientific theoretical thinking. Few excerpts: The dominance of 'Europe' as the subject of all histories is a part of a much more profound theoretical condition under which historical knowledge is produced in the third world. …all other histories are matters of empirical research that fleshes out a theoretical skeleton that is substantially 'Europe'. In this blog, I seek to juxtapose the above mentioned highlights with the scenario of absence of history of northeast in the history textbooks. Recently, there has been an increase in racial attacks on the northeastern people. However, racial discrimination against the people of the northeast in mainland India is not a new  phenomenon.   Northeastern people, who look different from the oth

On reading Spivak's "Can the Subaltern Speak?", I was jolted by her exploration into how we can touch the consciousness of the people even as we investigate their politics and on the assertion that what is important in a work is what it does not say. Here, she delves into what I consider to be a certain technicality and experience in the process of a researcher's interaction with the participant that I have sometimes encountered and which always leaves me breathless and at a loss for words afterwards. Spivak describes: with no possibility of nostalgia for that lost origin, the historian must suspend as far as possible the clamour of his own consciousness so that the elaboration of the insurgency, packaged with an insurgent-consciousness, does not freeze into an "object of investigation" or worse a model for imitation. The subject implied by the texts of insurgency can only serve as a counter possibility for the narrative sanctions granted to the colonial s