Abstract

This dissertation examines the tribulations and the futures of radical national literary culture as a vehicle of freedom in the postcolonial South within the general context of the vicissitudes of the postcolonial nation-state in contemporary neocolonial globalisation. In philosophical modernity, culture is regarded as the means to overcome finitude and the realm where the ideal of human freedom can be incarnated. Consequently, the modern idea of freedom culminates in a politics of culture. Culture supplies the ontological paradigm for different models of modern political community and even the idea of the political itself in the philosophical cosmopolitanism of Kant and the philosophical nationalisms of Fichte and Hegel. Although Marx presents his materialist cosmopolitanism as an inversion of Hegel's idealist nationalism, the same philosopheme of culture informs his idea of the proletarian world community. This is made evident by the persistence of the national question in Marxism. Insofar as it grants primacy to culture in the struggle against colonial and neocolonial economic and political domination, the project of Third World revolutionary national culture has its conceptual origins in the modern philosopheme of culture. However, the vicissitudes of these projects in neocolonial globalisation as exemplified by the work and lives of Pramoedya Ananta Toer of Indonesia and Ngugi Wa Thiong'o of Kenya cast doubt on the viability of this philosopheme of culture. The inability of revolutionary national culture to transcend the neocolonial forces of domination, death and destruction unleashed by global capital suggests that culture qua incarnational work is plagued by various forms of haunting that are internal to its structure. Hence, instead of regarding postcolonial national culture as the incarnation of human freedom, we ought to understand it as being essentially constituted by spectral negotiations with global capital. It is only from this vantage point that we can better grasp how it in turn haunts and destabilises neocolonial hegemony