Reworking Bandung internationalism: decolonization and postcolonial futurism in Burma/Myanmar

Reworking Bandung internationalism: decolonization and postcolonial futurism in Burma/Myanmar
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重塑万隆国际主义:缅甸的非殖民化和后殖民未来主义

DOI:
10.1080/14672715.2018.1542523
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发表时间:
2019
影响因子:
2.6
通讯作者:
Aung, Geoffrey
Aung, Geoffrey
中科院分区:
法学3区
文献类型:
--
作者:
Aung, Geoffrey

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这篇评论探讨了未来如何在缅甸的政治和政治经济中被想象出来。讨论了三个领域:反殖民主义者的革命视野,他们结合了佛教和马克思主义的历史进步思想;早期独立地区的发展社会主义,其工业目标和现代主义承诺;以及缅甸南部的一个当代发展项目,那里的剥夺进程困扰着早期的世俗主义。我认为,后殖民转型的愿景贯穿于反殖民和早期独立的未来主张。这种时间想象,我称之为后殖民未来主义,承诺从农场到工厂,农民到无产阶级,以及从资本主义到资本主义的过渡。这一假想引起了广泛的共鸣。然而,今天,南亚和东南亚的学者认为,现代主义的转型承诺现在缺乏经验和政治购买力,因为持续的剥夺和低工资的趋势,非正式劳动力。然而,在后殖民未来主义之后,对剥夺的反应正在创造新的政治可能性。为了响应陈冠兴在当下重塑万隆国际主义的号召,我认为今天关于剥夺的斗争如何表明了新政治未来的开放和限制。整合格伦库特哈德的殖民主义和剥夺的工作,我认为,非殖民化的主体性是这个过程的核心。
This commentary examines how futurity has been imagined across politics and political economy in Burma/Myanmar. Three areas are discussed: the revolutionary horizons of anti-colonialists, who combined Buddhist and Marxist ideas of historical progress; the developmental socialism of the early independence area, with its industrial telos and modernist commitments; and a contemporary development project in southern Myanmar, where processes of dispossession are troubling earlier temporal imaginaries. I suggest that a vision of postcolonial transformation coheres across anti-colonial and early independence claims to futurity. This temporal imaginary, which I call postcolonial futurism, promises transitions from farm to factory, peasant to the proletariat, and precapital to capital. This imaginary resonated widely. Today, however, scholars of South and Southeast Asia argue that modernist promises of transition now lack empirical and political purchase amid ongoing dispossession and trends towards low-wage, informal labour. Yet in the wake of postcolonial futurism, responses to dispossession are creating novel political possibilities. Responding to Kuan-Hsing Chen’s call to rework Bandung internationalism in the present, I consider how struggles over dispossession today indicate both openings and limits for the making of new political futures. Integrating Glen Coulthard’s work on colonialism and dispossession, I argue that decolonizing subjectivity is central to this process.
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