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초록· 키워드
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It is well-known the fact that the Subaltern studies started by postcolonial scholars in India were inspired by Antonio Gramsci, an Italian marxist thinker. While the terminology of "subaltern" was derived from him, the Subaltern studies were deviated from his original concept because Subaltern scholars have depended heavily on the post-structuralist methodology.
In Gramsci, subaltern groups include the various social strata alienated in dual sense, that is, those who are not only oppressed by capitalism but also commonly excluded when referring to the "classes" in traditional Marxism. It is because he thought revolutionary movement in Italy cannot succeed with the exclusion of these groups. However the Subaltern scholars in the Third world fail to capture its meaning, accentuating only the static aspect of the subaltern groups.
Instead, Gramsci sees the weaknesses and potentials of subaltern groups simultaneously. That's why he emphasizes the necessity for organic intellectuals to intervene to organize them. Therefore, while interested in the creative spirit of subaltern mass, he rather elaborated on the role of the intellectuals, and focused on what the intellectuals should do for the crack of ruling hegemony and the building of new one throughout his Prison Notebooks.
Furthermore, contrary to the negative recognition of the "class" among the Subaltern researchers. Gramsci didn't seem to consider deserting this term totally. He merely bore in mind that the "fragmentary" and "episodic" characteristic of subaltern groups is different from an image of the proletariat that marxists have envisaged in the mean time. At the same time, he seems to dub "subaltern" as a concept which can be used elastically for multiple progressive stages for subalterns to lead up to a hegemonic class, believing that they can creat a state in some day.
In short, "subaltern" was conceived as an antidote against the dogmatic teleology and the evolutionary idealism, contained in marxist vocabulary such as "class", while maintaining the principles of the historical materialism and its revolutionary character.
In Gramsci, subaltern groups include the various social strata alienated in dual sense, that is, those who are not only oppressed by capitalism but also commonly excluded when referring to the "classes" in traditional Marxism. It is because he thought revolutionary movement in Italy cannot succeed with the exclusion of these groups. However the Subaltern scholars in the Third world fail to capture its meaning, accentuating only the static aspect of the subaltern groups.
Instead, Gramsci sees the weaknesses and potentials of subaltern groups simultaneously. That's why he emphasizes the necessity for organic intellectuals to intervene to organize them. Therefore, while interested in the creative spirit of subaltern mass, he rather elaborated on the role of the intellectuals, and focused on what the intellectuals should do for the crack of ruling hegemony and the building of new one throughout his Prison Notebooks.
Furthermore, contrary to the negative recognition of the "class" among the Subaltern researchers. Gramsci didn't seem to consider deserting this term totally. He merely bore in mind that the "fragmentary" and "episodic" characteristic of subaltern groups is different from an image of the proletariat that marxists have envisaged in the mean time. At the same time, he seems to dub "subaltern" as a concept which can be used elastically for multiple progressive stages for subalterns to lead up to a hegemonic class, believing that they can creat a state in some day.
In short, "subaltern" was conceived as an antidote against the dogmatic teleology and the evolutionary idealism, contained in marxist vocabulary such as "class", while maintaining the principles of the historical materialism and its revolutionary character.
목차
1. 머리말
2. 서발턴과 이탈리아의 주변성
3. 서발턴과 민속-상식의 문제
4. 서발턴과 지식인
5. 서발턴과 계급
6. 맺음말
Abstract
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