Humanitarian Identity and the Political Sublime : Intervention of a Postcolonial Feminist

In Humanitarian Identity and the Political Sublime, Ashmita Khasnabish engages with Indian philosophy, feminist theory, cultural studies, and literary criticism to articulate a pluralistic, post-Enlightenment theory of identity. The volume is divided into three sections. The first, "Negotiating the Material/Political identity within the Psychic," sketches a theory of complex identity that aims to strike a balance between the psychic forces endemic to the self and external political pressures towards ego-transcendence. Borrowing insights from Teresa Brennan's critique of Lacan's psychical fantasy of women and Franz Fanon's account of the close relations between gender and racial discrimination, Khasnabish further articulates her theory of identity in the volume's second section, "Repression Due to Colonization." Finally, in the third section, Khasnabish situates her concept of "the political sublime" among Amartya Sen's view of pluralistic identity, Sri Aurobindo's philosophy of the "religion of human unity," and the fiction of Jamaica Kincaid and Salman Rushdie. The result is a careful reflection on the nature of post-colonial identity that achieves an original rapprochement between European/Western philosophy of enlightenment and East/India/Bengali intellectual and spiritual thought.

In Humanitarian Identity and the Political Sublime, Ashmita Khasnabish engages with Indian philosophy, feminist theory, cultural studies, and literary criticism to articulate a pluralistic, post-Enlightenment theory of identity. The volume is divided into three sections. The first, "Negotiating the Material/Political identity within the Psychic," sketches a theory of complex identity that aims to strike a balance between the psychic forces endemic to the self and external political pressures towards ego-transcendence. Borrowing insights from Teresa Brennan''s critique of Lacan''s psychical fantasy of women and Franz Fanon''s account of the close relations between gender and racial discrimination, Khasnabish further articulates her theory of identity in the volume''s second section, "Repression Due to Colonization." Finally, in the third section, Khasnabish situates her concept of "the political sublime" among Amartya Sen''s view of pluralistic identity, Sri Aurobindo''s philosophy of the "religion of human unity," and the fiction of Jamaica Kincaid and Salman Rushdie. The result is a careful reflection on the nature of post-colonial identity that achieves an original rapprochement between European/Western philosophy of enlightenment and East/India/Bengali intellectual and spiritual thought.