I recently found out that my proposal for an independent concentration in Critical Thought and Global Social Inquiry has been approved! Just what does this mean, and why am I so happy about it?
First of all, a few words on what an independent concentration is (at Brown). Apart from the standard concentrations (majors) we offer, every student has the opportunity to design their own course of study. This concentration proposal must be reviewed and approved by a subcommittee of the College Curriculum Council, the same body that approves regular concentrations. The process of proposing an IC is supervised by the Curricular Resource Center, which has multiple peer student staffers who meet regularly with students who want to create an IC. The actual proposal is long and rigorous. Furthermore, the committee almost as a rule rejects first-time applications; there is a heavy emphasis on the process of proposing an IC as a conversation between the committee and the student with the aim being to create a well-articulated, coherent, and rigorous course of study that aligns with Brown’s wider educational goals. I personally found this process extremely rewarding: it helped me process my interests and a few thoughts that had been rolling around in my head (many because of courses I had taken). I am now much more articulate about these interests and I have a much better idea of how they align with my broader life goals. Although the process of creating an IC is arduous, for me it was well worth it.
To explain what my Independent Concentration is about, here’s an excerpt from my proposal (which you can find in full here):
What is Critical Thought and Global Social Inquiry? It is the study of global social phenomena such as postcolonialism, nationalism, and global justice through the philosophical lens of critical theory. I think dialectically about both the institutions derived from the Enlightenment and the practices, communities, and identities developed and deployed in resistance to these institutions. I am thus equally invested in studying the universal and metropolitan on the one hand and the particular and peripheral on the other. As a field of study, I imagine my Independent Concentration as a conversation with a number of figures invested in this dialectic – chief among them Edward Said, Hannah Arendt, and Cornel West. In many ways, this field of study is constituted by its intellectual genealogy: while investigating questions about how societies cohere, how politics functions, and how the past shapes our present (and drawing on sources from many times and places), what distinguishes Critical Thought and Global Social Inquiry is its distinctive perspective. This reflexive, provisional approach is gathered from the theoretical consciousness developed through the philosophical tradition of critique. Given my commitment to provisionality and reflexivity, I do not intend through this concentration to provide conclusive answers to the questions I described above. The fundamental aim of Critical Thought and Global Social Inquiry is instead to develop concrete questions, modes of interpretation, and resources for action that resonate across different commitments and backgrounds. Through my concentration, I develop a map – a way to navigate the incredible diversity of thought and experience our world has to offer.
This paper was delivered as part of a student-led symposium on the life and legacy of John Wesley Gilbert held on 2 March 2018, as part of the Joukowsky Institute’s conference entitled State of the Field 2018: Archaeology and Social Justice. A video recording is available here; my presentation begins at 30:30. The slides I used are available here, and I’ve added the appropriate images below when possible. Any questions or comments are very much appreciated (as are requests for sources)!
In this paper, I analyze primary sources to reveal contemporary attitudes to Gilbert and his work as a cleric, a writer, and a scholar. First, I discuss Gilbert’s relationship with Methodism, including his mission to the Congo. I then turn to Gilbert’s political activity and contemporary reception, before ending with Gilbert’s modern legacy. I argue that these three facets of Gilbert’s life – his religion, politics, and scholarship – reflect three different approaches to John Wesley Gilbert, the man and the symbol. Paying close attention to the shifting emphases in the legacy of John Wesley Gilbert pushes us to be more reflexive in our own approaches to him and reflect on how our politics are entangled with the representation of the past. Continue reading Scholar, Activist, or Religious Figure? John Wesley Gilbert’s Reception and Legacy
I wanted to briefly talk about the presentation of recent Cypriot history in Turkish and Greek textbooks. This subject was treated very adroitly in the volume edited by Rebecca Bryant and Yannis Papadakis entitled Cyprus and the Politics of Memory, and I don’t want to beat a dead horse. But there’s a few interesting observations I’d like to make towards the end of this post.
Cyprus is an island in the Mediterranean with a long documented history, including Mycenean settlement in the second millennium BCE and a Greek presence since. In the past four thousand years, the island has been governed by many major powers, including – in chronological order – Egyptians, Romans, Venetians, Ottomans, and the British. In July 1878, the British Empire assumed control of the island from the Ottoman Empire. This short background is necessary to understand the context for the narratives I discuss here.
I said, “Omeros,”
and O was the conch-shell’s invocation, mer was
both mother and sea in our Antillean patois,
os, a grey bone, and the white surf as it crashes
and spreads its sibilant collar on a lace shore.
Omeros was the crunch of dry leaves, and the washes
that echoed from a cave-mouth when the tide has ebbed.
(Omeros bk. 1 ch. 2 sec. 3)
Derek Walcott’s masterful Omeros is a palimpsest. As an epic poem, it is deeply indebted to Homer; as a portrait of St Lucia, it is bound to the daily rhythm of island life. It is this tension between rootedness in the Caribbean and participation in the “global republic” of English (to borrow from Paula Burnett) that Walcott explores in his imagination of a postcolonial world. Reading Omeros means inhabiting the contradictions inherent in the postcolonial condition. Walcott’s poetic work is an extraordinarily successful exploration of modern life, all accomplished in poignant and achingly beautiful lyric verse.
The poem is structured as an odyssey, shifting from the present-day Caribbean to modern-day Europe and seventeenth-century Africa before returning to Walcott’s home island. The narrative is divided into seven books that provide a structure for the 64 chapters, each of which comprises a handful of sections. Yet the plot, such as it is, can be roughly split in three. In the first part, Achille and Hector (two fishermen) are competing for the affections of Helen against the backdrop of modernizing St Lucia. The second part of Omeros shifts to a broader view of the world by considering Philoctete and Ma Kilman. Their connections with Africa are visceral, spiritual, and deeply allegorical; in the case of Philoctete’s wound, the legacy of slavery quite literally bleeds into the present. The narrator dwells both on the horrors of the Middle Passage and the contradictions of the contemporary metropole before returning to the St Lucian town of Gros-Ilet in the concluding section. To end, the narrator turns away from history to instead depict the tourists who flood St Lucia’s beaches today: “barefoot Americans strolling into the banks— / there was a plague of them now, worse than the insects / who, at least, were natives” (1.10.3). In this third and final section, Hector dies driving these same tourists from the airport to a hotel, while Achille remains afloat as a fisherman. Continue reading Reviewing Derek Walcott’s Omeros
I wanted to jot down some initial thoughts about Spivak’s famous piece “Can the Subaltern Speak?” Despite the obscurantism and the great attention required to really parse Spivak’s text, reading it is ultimately a deeply satisfying and rewarding experience. The question that pervades the essay is essentially identical to that posed by Edward Said in “Always on Top” (published in the London Review of Books): “What does one do about the representation of undocumented experiences — of slaves, servants, insurgents (such as those at Morant Bay) — for which we have to depend on socially elevated, literate witnesses who have access to official records?” Said’s answer to his own question can be gleaned from his article in Critical Inquiry entitled “Representing the Colonized: Anthropology’s Interlocutors”, and more indirectly through Orientalism. Like Foucault, Said is invested in rigorous empirical work that informs, interrogates, and integrates critical theory; hence why Said responds to the criticism that his “work is only negative polemic which does not advance a new epistemological approach or method” (210). Said concludes by advocating the work of “engaged historians” whose “instigatory force … is of startling relevance to all the humanities and social sciences as they continue to struggle with the formidable difficulties of empire” (225). Continue reading Reading Spivak with Said