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"Ann Stoler has given us an ingenious and compelling reading of the apparent absence of race and colonialism in Foucault's account of modern power. She shows how colonial history remains embedded in the very conceptual categories that order modern bourgeois society in the West. Written with verve, erudition, and a sense of engagement." --Partha Chatterjee, Centre for Studies in Social Science, Calcutta "This brilliant book is neither celebration nor subversion of Foucault, but rather a critical exposition and a bold extension of some of his insights." --Gender and History
Book Description
Michel Foucault's "History of Sexuality" has been one of the most influential books of the last two decades. It has had an enormous impact on cultural studies and work across many disciplines on gender, sexuality, and the body. Bringing a new set of questions to this key work, Ann Laura Stoler examines volume one of "History of Sexuality" in an unexplored light. She asks why there has been such a muted engagement with this work among students of colonialism for whom issues of sexuality and power are so essential. Why is the colonial context absent from Foucault's history of a European sexual discourse that for him defined the bourgeois self? In "Race and the Education of Desire, "Stoler challenges Foucault's tunnel vision of the West and his marginalization of empire. She also argues that this first volume of "History of Sexuality" contains a suggestive if not studied treatment of race.
Drawing on Foucault's little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as "racisms of the state." In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault's insights have in the past constrained--and in the future may help shape--the ways we trace the genealogies of race.
"Race and the Education of Desire" will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault.
Drawing on Foucault's little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as "racisms of the state." In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault's insights have in the past constrained--and in the future may help shape--the ways we trace the genealogies of race.
"Race and the Education of Desire" will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault.
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There are several possible ways to think about a colonial reading of Foucault. Read the first page
Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
There are several possible ways to think about a colonial reading of Foucault. Read the first page
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Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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The Roots of the Invisible American Empire, Mar 20 2007
By tamiii "tamiii" - Published on Amazon.com
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This review is from: Race and the Education of Desire: Foucault?s"history of Sexuality" and the Colonial Order of Things (Paperback)
Drawing on the extensive postcolonial studies of the 1990's, Stoler critiques Foucault (and Freud) by making the startlingly obvious observation that neither in their respective theories of sexuality recognized one suspect member of the bourgeois family: the servant (and that servant's breathren in the colonies). She writes that "[w]ithin this racialized economy of sex, European women and men won respectability (especially within the colonies) by steering their desires to legitimate paternity and intensive maternal care, to family and conjugal love; it was only poor whites, Indies-born Europeans, mixed-bloods and natives who...focused too much on sex. To be truly European was to cultivate bourgeois self in which familial and national obligations were the priority and sex was held in check--not by silencing the discussion of sex, but by parcelling out demonstrations of excess to different social groups and thereby gradually exorcising its proximal effects."Missing from her study, and that of post-colonial studies generally, was the manner in which this discourse was recuperated following the Second World War. Today, far from being held in check, the world is increasingly understood psychosexually as bourgeois households come to identify, albeit from a distance and mediated by the commodities they purchase, with those whom they perceive as 'dangerous.'
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