NguHamid Dabashi; 2011, Pluto Press, 224 iphe.
In Ulusu oluBrown, iiMaski eziMhlophe, UDabashi uye wazama ukubhentsisa imbono yangaphambili yeprojekthi yobukhosi yaseMelika, kunye nesithunzi sayo esandisiweyo saseYurophu, ngokuhlalutya ubume kunye nomsebenzi weengqondi zecomprador awabiza ngokuba ziingcali zomthonyama. Iimpimpi zomthonyama zibe negalelo elikhulu ekwenzeni ulwaphulo-mthetho oludityanelweyo kunye nokupheliswa kokubhalwa kwembali yamaSilamsi, amaSilamsi, nama-Arabhu ukuba abe zizinto zezopolitiko. Kwakhona aye anceda ekusasazeni iingcamango zobukhosi “ezinjengokungquzulana kwempucuko” nokuqhekeka “kobuSilamsi neNtshona” okanye “umbindi nomda.” Ingcamango yobuxoki yeziko kunye ne-periphery iye yatshintsha ubuhlanga kubantu abangamaYuda ukuya kumaSilamsi kwaye yenza i-Islam njengenye yeedemon yobuKristu obumhlophe.
Ukwenziwa lulwaphulo-mthetho okudityanelweyo kwamaSilamsi kunye nokucocwa kwe-adventurism yama impiriyali. Le ncwadi iqala ngokubuza ukungangqinelani kwemithombo yeendaba yase-US yokulila amaxhoba aseTel Aviv, eBombay naseLondon kunye nokunciphisa amaxhoba e-Baghdad, eKandahar, naseGaza ngamanani kunye nemveliso engabonakaliyo yokuhlaselwa kunye nemisebenzi "yobuntu". Umzekelo, uDabashi ubonisa ukuba igama elithi Palestinian ngamanye amaxesha alikhankanywa kwaukukhankanywa kwiingxelo zemithombo yeendaba zase-US zokuhlaselwa kukaSirayeli kwizixeko zasePalestina. Le ncwadi ichaza indlela amagunya ama-impiriyali aseNtshona abonakaliswe ngayo njengababukeli abamsulwa abampucuko yabo ibiye yajolisa kwi-barbarism yehlabathi kunye ne-Islam. Kwelinye icala, i-Western impiriyali adventurism iye yahlanjululwa. Kule nkqubo, i-Islam kunye namaSilamsi, ngokudibeneyo, baye babandakanyeka kwizenzo zobugebengu ezenzeke kumazwe aseNtshona. Kwezo mbono, ubuSilamsi ayiselulo unqulo lwezizwe ngezizwe oluqheliselwa ngabantu abaneenkolelo ezahlukeneyo zentlalo. Ayinambali kwaye i-cosmopolitanism yayo ayihoywa okanye igqwethiwe. AmaSilamsi ngokudibeneyo athweswe uxanduva lwezenzo zolwaphulo-mthetho zamaqela asisiseko angazange abavotele okanye abanyule, kwaye abo bahlala benyanzelekile ukuba bacele uxolo ngabo. UDabashi ubonisa ukuba abemi bamagunya ama-impiriyali abazange bacelwe ngokufanayo ukuba bagwebe iinkokeli zabo ezinyuliweyo ngezenzo zolwaphulo-mthetho ezicwangcisiweyo ngokuchasene namazwe amaSilamsi nama-Arabhu.
Ukuthethelela i-impiriyalizim kunye nokuchaswa kweedemon kubo ngoosolwazi bomthonyama. I-impiriyali ye-adventurism yeshumi leminyaka edlulileyo isekelwe kumabango malunga nokuphuculwa kwamalungelo abasetyhini kunye nedemokhrasi yezopolitiko kumazwe ekujoliswe kuwo. Abemi bamazwe anjalo, kuzo zonke iimbali zabo, babeka ubomi babo emngciphekweni ngenxa yokuphuculwa kwamalungelo abasetyhini kunye nokuchaswa koorhulumente kunye namaziko angoozwilakhe. Kodwa imizabalazo enjalo ilahlekile ngokupheleleyo kwingxelo yobukumkani njengoko amazwe ekujoliswe kuwo epeyintwe njengezizwe ezingenambali ezifuna imikhosi yobukhosi beniyo-koloniyali ukuze ihlangule abemi ababhinqileyo kwizenzo zenkohlakalo zamadoda abo kunye nokubuyela umva kweSilamsi. Abemi ababhinqileyo bamazwe ekujoliswe kuwo baba ngamaxhoba-angaphantsi, amaxhoba athotyiweyo kwaye abemi abangamadoda baba ngabantu abakhohlakeleyo, abangabemi abasongela impucuko yaseNtshona kwaye basebenzise ubuSilamsi ukucinezela abafazi. Ngenxa yoko, umsebenzi wamajoni obukumkani kukukhulula la mabhinqa amdaka angenawo amandla kumadoda amdaka. Amadoda aloo mazwe kujoliswe kuwo akajongwa njengabantu abaqhelekileyo. Kwiimeko ezininzi, ngabasetyhini kunye nabantwana kuphela ababalwa njengamaxhoba asekuhlaleni okuhlaselwa kwama-impiriyali kunye nemisebenzi. “Oku kuguqulwa kwezibakala ngentelekelelo, inyaniso ngezopolitiko kubaluleke kakhulu kwingxoxo yam,” utshilo uDabashi kwintshayelelo yale ncwadi.
Loo mabali agqwethekileyo kunye nolungelelwaniso lobuhlanga lwenkolo kunye nabalandeli bayo kunceda ukugunyazisa imibutho echasene nama impiriyali esizwe. NgokukaDabashi, "Ubundlongondlongo bezopolitiko bezenzo zolwaphulo-mthetho zamaSilamsi avukelayo (ngamaqabane abo aseMelika ane-neoconservative) ahamba kunye nokwenziwa lulwaphulo-mthetho kwezenzo zezopolitiko ezisemthethweni…. Ngamanye amazwi, izenzo zolwaphulo-mthetho zika-Osama Bin Laden kunye nabalandeli bakhe zezopolitiko ukuze iiprojekthi zezopolitiko ze-Hamas, i-Hezbollah, kunye ne-Army ye-Mahdi zibe lulwaphulo-mthetho kwaye oko kukugqwesa okuphambili ekufuneka kulungiswe. Inyathelo lokuqala lokujongana nokuhlengahlengiswa kobuhlanga e-United States, kwaye ngalo ubuhlanga ngokubanzi, kukuqalisa ukuqhawula umtshato kwizenzo zolwaphulo-mthetho kwiSilamsi-okanye nayiphi na enye inkolo, ngalo mbandela .... "
Iingqondi zeComrador. UDabashi uphinde waqwalasela kwaye wandisa kakhulu kwiingcamango zeengqondi ze-exilic ngu-Edward Said, indlu kunye ne-field negro nguMalcolm X; yenze ikoloniyali indlela yokucinga yabantu malunga nooFanon abamhlophe; iinkcuba-buchopho ze-comrador nguKwame Anthony Appiah; ulwazi lomthonyama nguAdam Shatz; kwaye nangokunjalo. Iinkcuba-buchopho zikaSaid azikho elubhacweni, zinokuba kwilizwe labo kwaye ziselubhacweni. Iinkcuba-buchopho ezi-exilic zizigantsontso emagunyeni kwaye ziyala ukuzithoba nokuthuliswa ngabasemagunyeni. Ngenxa yoko, bangaphandle kwaye abanalungelo lamalungelo kunye nembeko njengoko benjalo abo bathetha u-ewe okanye iingqondo-ngqondo zangaphakathi. Imizekelo yezo ngqondi nguSaid ngokwakhe kunye noHamid Dabashi. Ngapha koko, uDabashi uphakathi “kweziFundo ezili-101 eziMngcipheko kakhulu eMelika” (uDavid Horowitz) kwaye akanakubuyela e-Iran, ilizwe lakowabo.
UKwame Anthony Appiah uye wafumanisa ukuba iinkcuba-buchopho eziziinkcuba-buchopho “njengeqela lababhali neengqondi, ngokwentelekiso, elincinane, laseNtshona, eliqeqeshwe ngaseNtshona, elilamla ukurhweba ngezinto zenkcubeko zobukhapitali behlabathi kummandla osemajukujukwini.” UDabashi uyayigxeka ingcaciso kaAppiah kuba akusekho mazembe ahlula umhlaba ukuya kutsho eNtshona naseMpuma kwaye kumbindi nakwi-periphery. Kwinkcazo kaDabashi, iindawo ezibonakalayo zeengqondi ze-comprador azisabalulekanga, kodwa iindawo zabo zokuhlala ezicingelwayo.
UDabashi ukhankanya ukuba inkcazo kaMalcolm X ye-negro yendlu kwi-"Message to the Grass Roots" (ngoNovemba 10, 1963) inika ingxelo echanekileyo yeengqondo ze-comprador. I-house negro inikezele ngokupheleleyo kwinkosi yayo emhlophe kwaye ichonge nenkosi yayo ngaphezu kokuba inkosi iyazichaza. I-negro yendlu inxiba iimpahla ezindala zenkosi, idla intsalela yakhe, ihlala kwindawo ephantsi yenkosi okanye kwindawo yamakhoboka. Ngaloo ndlela, usondele kwinkosi kunye notshintshiselwano (mis) ulwazi malunga nentsimi-negro kunye nenkosi yakhe. Ayixeleli inkosi yayo into emelwe kukuva inkosi yayo, kodwa iyixelele ethanda ukukuva. UDabashi uyacacisa, “Kanye njengokuba ubukrelekrele bukaSaid busenokuba kukugxothwa kokwenyani okanye okungokwezekeliso, ubukrelekrele becomprador eneneni bunokuba sendle okanye ngokwezekeliso apho okanye, ngenye indlela, angangena endlwini. Nokuba yeyiphi na indlela, uhlala ebekwe kwicala lamandla. Inzuzo yokudityaniswa kokuqonda kukaSaid kunye noMalcolm X kukuba, kwihlabathi elikhulayo nelingenamda, akusafuneki ukuba sahlule iinkcuba-buchopho kumbindi we-periphery axis.
UDabashi unika uFouad Ajami njengomzekelo omnye wengqondi ehlala e-US: "Ingqondo ye-comprador yimveliso ye-colonialism, hayi umlinganiswa wayo nayiphi na inkcubeko…. [T]umsebenzi ochazayo weenkcuba-buchopho kukuqinisa olo nxulumano lorhwebo namandla. Indawo yokuzalwa, ubuzwe, unqulo, inkolo, nombala azinamsebenzi. Inkunzi iya kusebenzisa nantoni na kwaye nabani na olungele ixesha ngalinye, indawo kunye nemeko. ”
Abasasazi bomthonyama. Umsasazi womthonyama, uhlobo oluthile lobungqondi, ligama elaqala ukusetyenziswa nguAdam Shatz ukuchaza uFouad Ajami. UDabashi ulithabathel’ indawo igama elithi umhambisi womthonyama waza wafaka umhambisi womthonyama ngenxa yokuba “umntu onolwazi unikezela ngetyala kwiinkcuba-buchopho ngolwazi abathi banalo kodwa eneneni abanalo, umsasazi ucebisa ukuwohloka kwesimilo ngokuthe ngqo kwisenzo sokungcatsha.” Iimpimpi zomthonyama ezixoxwa nguDabashi ziingqondi eziye zafudukela e-US kwaye ubukhulu becala zithetha isiNgesi nge-accent. Isigxivizo kufanele ukuba siqinisekise kwaye sibenze bahluke kwaye benze (iimpazamo) zabo ulwazi malunga nelizwe labo lasekhaya bakholeleke kubaphulaphuli base-US. Amajelo osasazo ase-US azisa iimpimpi zomthonyama njengabameli babantu abanenkcubeko yokuchasa abayihlekisayo. Ngokutsho kukaDabashi, “Ngeenkonzo abanomdla wokuzinikela, abahambisi bomthonyama babonisa inkalo eyakhayo ngendlela engaqhelekanga, kuba baye baba yimifanekiso eshukumayo yabo ngokubonisa izithethe abazimelayo okanye abazimela kakubi.”
Abasasazi bomthonyama (ab) basebenzisa nje izizathu, ezinje ngamalungelo abasetyhini kunye nedemokhrasi, ukuncedisa ubukhosi kwimigaqo-nkqubo yabo yokwandisa, iimfazwe, kunye nemisebenzi kwaye bangoluli izandla zabo kwimizabalazo yangempela kumazwe abo. Loo mizabalazo iye yaqhutywa ngemiboniso bhanya-bhanya, imibongo, iinoveli, imizobo, umculo, imidlalo yeqonga, intshukumo yamalungelo abasetyhini, intshukumo yabafundi, intshukumo yabasebenzi, njalo njalo. Endaweni yoko, oosolwazi bomthonyama basebenzisa “uncwadi lwaseNtshona”—lolita nguNabokov kwimeko ka-Azar Naifsi okanye "idemoni yeQuran kunye namaSilamsi," kwimeko ka-Ibn Warraq-njengezixhobo zokukhulula eziboleke amaSilamsi angenamandla kunye nama-Arabhu ngamadoda amhlophe. UDabashi uchaza ukuba kwimeko-bume yembali yehlabathi yokulibala emva komhla we-9/11, oompimpi bomthonyama baye babaluleke kakhulu ekusasazeni iziphakamiso “zokuphela kwembali,” “ungquzulwano lwempucuko,” nokwenziwa kweedemon kwamaSilamsi, ama-Arabhu namaSilamsi.
I-ajenda yeempimpi zomthonyama ayikuko ukubonakalisa amazwi aphikisayo kumazwe amaSilamsi nama-Arabhu okanye ukwazisa ihlabathi malunga neentshukumo zobulungisa kumazwe anjalo okanye ukubeka imizabalazo yabantu bamaSilamsi nama-Arabhu kumxholo wembali wenkohlakalo yama-impiriyali. Ngokwahlukileyo koko, i-ajenda yabahambisi bomthonyama kukuhlekisa ngamaSilamsi kunye nemizabalazo echasene nobukoloniyali yama-Arabhu kunye nenkcubeko yokuchasa. Injongo yabo kukudichotomize iSilamsi kunye neNtshona kunye nokupeyinta amaSilamsi njengabantu abasemva, abathobekileyo abafuna impucuko yaseNtshona ukuze bakhululeke.
Abasasazi bomthonyama banolunye usetyenziso kubaphulaphuli base-US naseYurophu: bebenza bakholelwe ukuba banenkcubeko ephezulu kunye nenkolo eqhubekayo ngokuchasene neenkcubeko kunye nenkolo yama-Arabhu kunye namaSilamsi. Ke, abantu base-US bakhokelelwa ekubeni bakholelwe ukuba banyanzelekile ukuba bahlangule amaSilamsi ekubuyeni kwawo umva kunye nobuntu. Ngenxa yoko, uhlobo oluhambele phambili ngakumbi lobuhlanga lunokuqulunqwa ngabantu bebala abaye bafuduka besuka kwilizwe ekujoliswe kulo, abathetha nge-accent, kwaye bathi banamava okuqala. Umsebenzi weempimpi zomthonyama kukuqinisekisa abaphulaphuli babo base-US ukuba uhlaselo lwase-US kunye nemisebenzi yokuziphatha ilungile kwaye ngaloo ndlela iphazamisa abemi kwi-backlash engenakuthintelwa. UDabashi uchaza imiphumo yenkohlakalo yamathanga aseYurophu esithi: “Xa amaxhoba ogonyamelo lwaseYurophu ayekwiindawo ezikude zaseAsia, eAfrika nakuMbindi Merika uHochkultur waseYurophu akazange ayikhathaze loo nto; kanye nje ukuba ingqumbo yayo ijike iye ngaphakathi kumaYurophu (ingakumbi amaYuropu angamaYuda) aqala ukuzibuza ukuba irhamncwa livela phi na. Kwinkqubo kaCesaire, ‘babunyamezela ubuNazi ngaphambi kokuba bube ngabo.’”
Ikhaya, elubhacweni, kunye ne-diaspora. Njengoko uDabashi exilonga, inkohliso yobuhlanga yokuba umntu omhlophe usembindini wehlabathi, kunye nabanye abantu kumda wakhe, kwenze ukuba kube nokwenzeka ukuba iimpimpi zomthonyama zibekho kwaye zizuze. Iingcamango zokuthinjwa nabaphambukeli njengemithwalo yabamhlophe, azisayi kuba zichanekile ukuba siyeka ukucinga ukuba umntu omhlophe usembindini wehlabathi ekucingelwayo. "Utshintsho oludlulayo lwabamnyama lube mdaka kunye nomJuda ukuya kumaSilamsi ngaphezu kwayo nayiphi na enye into ebhentsisa elubala lomntu omhlophe ome embindini wale ngcinga yobuhlanga," utshilo uDabashi. Nangona kunjalo, abantu basePalestina abakwiinkampu zeembacu kunye nezigidi zabasebenzi abafudukayo abangekho mthethweni, abahluthwa amalungelo abo asisiseko, baselubhacweni kwaye bangaphandle. Ukugxothwa kwePalestine kunye ne-diaspora kuyaqhubeka okoko nje abantu basePalestina behluthwa ilungelo labo lokubuya. Inkosi emhlophe idiliza amakhaya abo ukwenza iziko lobuhlanga apho, elikhuselwe ngenqindi lentsimbi kunye nodonga lobuhlanga.
Ikhaya lichazwa, ngokutsho kukaDabashi, nge-engile yomntu ukuya kumandla. "Ikhaya kulapho ... ngaphezu kwakho konke [uphakamisa] ilizwi lakho ngokudelela kwaye uthi hayi kwingcinezelo," utshilo uDabashi. Ngaloo ndlela ukuthanda izwe kufakwe kwilizwi lokuchasa kunye nokwala ukuzithoba. “Ndiziva ndisekhaya apha kuba kulapho uMalcolm X wazalelwa khona wakhulela wadutyulwa. Kwilizwe lakhe ndiziva ndisekhaya,” utshilo uDabashi. UDabashi uye wabiza enye yeencwadi zakhe zamva nje Umhlaba Likhaya Lam.
Kodwa kuthekani ngabantu abathi, umzekelo, bahlala e-US kwaye bachase ubugebenga bukarhulumente wase-US, kodwa bajongela phantsi intshukumo yokuchasa e-Iran? Kuthekani, ngokomzekelo, abantu base-Irani abahlala e-Iran kwaye bachasa ulwaphulo-mthetho lwama-impiriyali, kodwa bathethelela ubugwenxa bukarhulumente wase-Irani? Ngaba kufuneka sichase okungekho sikweni kwihlabathi jikelele okanye kwanele ukuchasa ulwaphulo-mthetho lukarhulumente wethu, ukuze sizive sisekhaya kwindawo esihlala kuyo? Ndicinga ukuba kufuneka sichase ukungabikho kobulungisa kwihlabathi jikelele, ngaphandle koko ikhaya lethu lichazwa njengenkcaso kuhlobo oluthile lobuzwilakhe ngeendleko zokuhambelana nezinye iindlela zengcinezelo. Umzekelo, uSaddam wacinezela abantu baseIraq kwaye imveliso yaloo ngcinezelo yayiluhlaselo lwase-US kunye neBritane nokuhlala e-Iraq. Kwelinye icala, ama-impiriyali abeka izohlwayo kubantu base-Iraq kwaye akhuthaza uSaddam ukuba ahlasele i-Iran ancede uSaddam ukuba alawule amandla kwaye aphinde angabi namandla abantu baseIraq. Ngaloo ndlela, imikhosi yobuzwilakhe emhlabeni wonke inxibelelene. Bayancedana kulwaphulo-mthetho lwabo nasekungaxhobisini kwabo abantu. Kuyaphikisana ukuchasa enye, kodwa ukuthethelela ezinye, okanye ukuxhasa amazwi athile aphikisayo, kodwa ukugculela kunye nokunyelisa abanye. Ekubeni ingcinezelo yama-impiriyali kunye neengcinezelo zasekhaya zidibene, kufuneka senze ihlabathi lonke libe likhaya lethu okanye siselubhacweni kunye ne-diaspora.
Isiphumo seentshukumo zamva nje zokuchasa kuMntla Afrika nakuMbindi Mpuma. Emva kokusekwa kwemibutho exhasa idemokhrasi kunye neenguqulelo kuMntla Afrika nakuMbindi Mpuma, iziphakamiso “zokungqubana kwempucuko” kunye “nembali iphelile” ziye zacelw’ umngeni. Ngoku kuba nzima ngakumbi ukulwa imfazwe kunye nabantu aboyikayo abamelana nemikhosi ekhohlakeleyo. Abantu kula mazwe aqhankqalazayo baqhubela phambili imizabalazo eyahlukeneyo kule minyaka ilikhulu idlulileyo ngemibutho yabasebenzi, iintshukumo ezichasene nobukoloniyali, iintshukumo zabasetyhini, iintshukumo zabafundi, iintshukumo ezixhasa inkululeko, njalo njalo. Nangona kunjalo, njengoko uDabashi esitsho kule ncwadi, kwihlabathi jikelele sikhathazwa yi-amnesia ngeli xesha lemifanekiso emangalisayo. Iiprojekthi ezicwangcisiweyo zobukoloniyali ziye zamhlophe imbali yomzabalazo kumazwe amdaka, kodwa uvukelo lwamva nje lwaseMntla Afrika nakuMbindi Mpuma luye lwabhalwa kwaye lwabhalwa ngabemi balapho. I-universalism ebonakaliswe kwaye yabonakaliswa kwimizabalazo yeminyaka emibini edlulileyo iye yacela umngeni kwi-binary ye-West vs. Islam, kunye ne-Muslim vs. Impucuko yaseNtshona. Ngenxa yoko, oompimpi bomthonyama baye banyanzeleka ukuba baxhase le mibutho ixhasa idemokhrasi, iiprojekthi zokuzixhobisa abantu ngokukhululeka. Inene, oompimpi bomthonyama baya kuba nomsebenzi onzima wokwenza iidemon abantu kunye nenkcubeko yabo yokuchasa.
Abahambisi bomthonyama banxiba iimaski ezimhlophe ukufihla imibala yabo emdaka okanye emnyama. Kodwa abalingane babo basekhohlo bahamba phakathi kwabantu abacinezelweyo abamdaka ngemaski emdaka egquma iimaski zabo ezimhlophe. “Ndiziva ndibuhlungu xa ndibabiza ngamagama, kuba umfanekiso womthonyama omhlophe ohleli ezingqondweni nasemphefumlweni wabo undibile. Uye wakwazi ukundihlutha kwaye ngoku uyakwazi ukuthetha nam ngolwimi lwam, ulwimi ebendicinga ukuba ndilufihle kuye ukuze ndikwazi ukuthetha inkululeko,” utshilo uDabashi.
Abantu abantsundu ababhala iileta besuka ngaphakathi ezintolongweni, abavale iindlela zabo, abagwayimba indlala, abathunga imilebe yabo kwiinkampu zeembacu, abatshaya amacuba ebusweni ukuze basinde kwisisi esintywizisa ngogonyamelo, abakhwaza amazwi abo baze barekhode imizuzwana embalwa. okanye imizuzu yeengoma zabo, ayinalizwi xa isiza ekutolikweni kovukelo lwabo lwenguqu ngoosolwazi bomthonyama kunye nabasebenzisana nabo. Utoliko olunjalo luqikelelwa kuvoto olwenziwe lwaseNtshona okanye kwiingxelo zamajelo eendaba aseNtshona (ezingalunganga), kunokuba kube ebantwini ngokwabo. Nakuphi na ukumelwa kwabantu abantsundu kunokwethenjelwa ngakumbi kunabantu abantsundu ngokwabo kwiingqondo zamaqabane.
UHamid Dabashi uthi ngaphakathi Ulusu oluBrown, iiMaski eziMhlophe: “Umntu ontsundu onesibindi sokuthetha—njengoko wenzayo uFanon, uSaid, uMalcolm X, uLeopold Sedar Senghor, noAime Cesaire—ubizwa ngayo nantoni na ukusuka ekubeni nenzondelelo ukusa kumsindo, kodwa akaze abe 'nengqiqo.' Usenokuba nenqaku, uxelelwa ngokuphindaphindiweyo, kodwa unomsindo kangangokuba uyoyisa injongo yakhe. Ingqiqo kunye nokuzola, kunjalo, kumhlophe. "
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UMina Khanlarzadeh ufundisa izibalo kunye nefiziksi eBenjamin Franklin Institute of Technology eBoston. A uguqulelo olude Olu phononongo luyafumaneka kwi ZNet.
