“Ye Be the Clear Morag Yourself”

Namita Goswami
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Abstract

This essay creates a heuristic homology between postcoloniality and strains of survivorship whose very contingency “de-humaniz[es] greed as the primum mobile . . . ​[and thereby composes] the dangerous supplement, one on one yet collective” (Spivak, “Marx” 281). Using Spivak’s attempt to globalize Marx by abjuring epistemological enterprises that privilege “a philosophically correct structural position” (281) at the expense of the subaltern’s “right to intellectual labor” (284), this essay reads the phantasms and afflictions of the Scottish diaspora in the 1940s coal-mining town of Cape Breton, Nova Scotia, as represented by Sheldon Currie’s The Glace Bay Miners’ Museum (1996), for a postcoloniality that, in being attuned to what is left of communally viable forms of collective survival, especially as these remain inappropriable by capital, yields proliferativesubjectifications of traumatic experience that are capable of eluding the open “secret of the theft of surplus value” (279) by which global capitalism ruthlessly extracts the unraveling of the biosphere as normality.
"你是清白的莫拉格"
这篇文章在后殖民主义与幸存者精神之间建立了一种启发式的同源关系,后者的偶然性 "将贪婪去人性化,使其成为最重要的移动......"。..[从而构成]危险的补充,一对一但又是集体的"(斯皮瓦克,《马克思》281)。斯皮瓦克试图通过摒弃以牺牲次等人的 "智力劳动权"(284)为代价来优待 "哲学上正确的结构性立场"(281)的认识论事业来实现马克思的全球化,本文通过谢尔顿-库里(Sheldon Currie)的《格莱斯湾矿工博物馆》(1996 年)来解读 20 世纪 40 年代新斯科舍省布雷顿角煤矿镇苏格兰侨民的幻觉和痛苦、这种后殖民主义关注仅存的集体生存形式,尤其是在这些形式仍然无法被资本所利用的情况下,产生了创伤经验的增殖主体化,这种主体化能够躲避公开的 "盗窃剩余价值的秘密"(279),全球资本主义通过这种秘密无情地将生物圈的解体视为常态。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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