Download Russia's Postcolonial Identity: A Subaltern Empire in a by V. Morozov PDF

By V. Morozov

This booklet applies postcolonial conception to Russia by way of it as a subaltern empire. It pushes postcolonial experiences and constructivist diplomacy in the direction of an uneasy discussion, which produces tensions and divulges a number of blind spots in either methods. A severe re-examination of the prevailing literature allows the writer to provide a entire account of the way Russia's place within the overseas method has conditioned its family improvement, and the way this in flip generated particular international coverage results. Having internalised the Eurocentric worldview, Russia is however diversified from the middle eu nations. This distinction isn't made up our minds by means of 'culture', yet relatively by means of asymmetric and mixed improvement of world capitalism, during which Russia is built-in as a semi-peripheral country. The Russian nation has colonised its personal outer edge on behalf of the Western middle, yet hasn't ever been in a position to conquer financial and normative dependency at the West. The odd dialectic of the subaltern and the imperial in the course of the post-Soviet interval has given upward push to a regime which claims to protect 'genuine Russian values', whereas actually there's not anything at the back of this new traditionalism however the negation of Western hegemony. attempting to 'defend' the state from the postulated probability of Western interventionism, the regime engages in a disavowal of politics and therefore suppresses renowned subjectivity. the one political topic that continues to be at the horizon of Russian politics is the West, whereas the Russian humans, as the other subaltern, are being spoken for, and hence silenced, by way of the country's Eurocentric elites and the Western intellectuals.

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Additional info for Russia's Postcolonial Identity: A Subaltern Empire in a Eurocentric World

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The colonial encounter becomes a point of origin for the identities of both the coloniser and the colonised, locking them in a relationship in which every attribute of authority can be estranged and appropriated by the colonial double: ‘Hybridity is a problematic of colonial representation and individuation that reverses the effects of the colonialist disavowal, so that other “denied” knowledges enter upon the dominant discourse and estrange the basis of its authority – its rules of recognition’ (2005: 162).

Having (seemingly) adopted the knowledge of the Master, the native is not only complicit in its reproduction but also simultaneously The Postcolonial and the Imperial in World Politics 23 misappropriating and perverting its meaning, thereby circumventing, challenging and refusing colonial authority. Providing an example of how hybridity works in a subversive way, Bhabha (2005: 145–74) refers to an early nineteenth-century description of an encounter between Anund Messeh, one of the earliest Indian catechists, and a group of Hindu natives.

I am less interested in rationalist approaches to IR and comparative politics – for the very simple reason that I have very little to say there. Constructivism, on the contrary, could significantly benefit from engaging with postcolonial theory, not just in terms of its own research agenda but also as regards the dialogue with other subfields of Russian studies (such as history, cultural anthropology and the like). This potential contribution is due to the positioning of postcolonial theory in three important respects: regarding the level of analysis, generalisability and the agency–structure problem.

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