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By Polycarp Sherwood

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We seem to have allowed this seeming contradiction (between a belief in the progressive political steps that will carry us beyond modernity’s violences and the fact that such a belief itself relies on the institutions and traditions of a modernist narrative) to paralyze us or, at any rate, to cloud our analysis. My notion of postcolonial agency avers that one has to engage constantly in identity politics without ever forgetting that the identity one inhabits is provisional, artificial, often impoverishingly reductionist, and only a single identity out of the many that one enters and leaves as circumstances both dictate and warrant.

Such movements become an integral part of each nation’s efforts to destabilize their neighbors. Nation and ethnicity are locked in a productive and dialectical dyad that creates enunciative spaces for fashioning political careers, winning elections, coming to power, and so on. The mobilization of ethnic and other constituencies on the basis of a discourse of danger is rewarded by the very system (democratic, electoral politics) that is supposedly the solvent of such identities and promoter of a unified sense of national citizenship.

1936, 77, 432) Aside from this question of adaptation, Nehru goes on to suggest that there is a universalist core to science that can be abstracted away from its western-ness. In other words, the British in India were merely the carriers of this secular way of thinking that belonged to humanity at large and would come to India anyway. He thus notes, “In almost every country in the world the educational and material progress has been tremendous during the last century because of science and industrialism.

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An annotated date list of the works of St Maximus the Confessor by Polycarp Sherwood

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