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Nuriaty, the Saint and the Sultan: Virtuous Subject and Subjective

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Nuriaty, the Saint and the Sultan: Virtuous Subject and Subjective Nuriaty, the Saint and the Sultan: Virtuous Subject and Subjective Virtuoso of the Post- Modern Colony Author(s): Michael Lambek Reviewed work(s): Source: Anthropology Today, Vol. 16, No. 2 (Apr., 2000), pp. 7-12 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2678234 . Accessed: 30/01/2012 09:05 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Anthropological Institute of Great Britain and Ireland is collaborating with JSTOR to digitize, preserve and extend access to Anthropology Today. http://www.jstor.org Rouyer,Alwin R. 1994. least treated that caste leaders and local The between official ExplainingEconomie way by people (1955). opposition rigid knowledge Backwardnessand Weak who pressure the backward classes commissions to recog- and fluid practical knowledge that Scott dwells on, and in GoverningCapability nize their claims.9 Moreover, individuals or households that is also popular in constructivist writing on social and BiharState in India.South can cross class boundaries their social economic cultural stems from the same Asia,17 (2):63-89. (when group divisions, metaphys- Scott,James C. 1998.Seeing situation changes) and thus move in and out of eligible cat- ical pathos of bureaucracy. Many prefer small and flexible Likea State.How Certain egories. Caste criteria apply only to groups. Individuals from the bottom up to general and rigid from the top down. Schemesto the Improve cannot move in and and this obstructs the The idea of a dominant state that HumanCondition Have out, flexibility imposes rigidity and sup- Failed.New Haven and needed to solve the 'creamy layer problem'. presses flexible local knowledge well fits the common London:Yale U. P. Scott stresses that Seeing Like a State should not be read dislike of bureaucracy and the equally common pessimism Shah,Ganshyam. 1991. as a 'blanket condemnation' of modernization and scien- about its Reservation in SocialBackwardness and workings. policy India, however, Politicsof Reservations. tific knowledge (1998: 352, 6, 96-97). Practical shows that a plea for metis-fnendly institutions as a prin- Economicand Political knowledge, he observes, 'is often inseparable from the ciple of institutional design is a mistake if that plea Weekly,March (14), pp. of domination, and exclusion that assumes the of metis. 601-10. practices monopoly, flexibility offend the modern Uberai The There are other to make Sivaramayya,B.1996. The sensibility' (ibid: 7). point reasons, however, metis-fnendly MandaiJudgement: A is not that practical knowledge is 'the product of some institutions. Incorporating metis in government institu- Brief and Description mythical, egalitarian state of nature,' but that 'formal tions is democratic.10 A plea for doing so does not require in M.N. Critique, schemes of order are untenable without some elements of characterization of the nature of metis. A well Srinivas,ed., Caste:Its positive TwentiethCentury Avatar. the practical knowledge they tend to dismiss' (ibid.). known argument in discussions on affirmative action in NewDelhi: Viking, pp. But there is more to Scott's argument. If viability were India can illustrate. Criticizing Indian anthropologists 221-244. the the for institutions' such as B?teille and Srinivas for caste based Sowell,Thomas. 1990. only point, plea 'metis-fnendly opposing PreferentialPolicies: An with which Scott ends the study would not make much reservations, Gerard Heuz? (1991) argues that caste is InternationalPerspective. sense. Clearly there is also a strong suggestion that metis- important to people in India, and that therefore the gov- New York:William friendliness is better than what ernment should it in affirmative action Marrow& Co.Inc. high-modernist recognize (see Srinivas,M. N. Employment governments want to impose. This suggestion comes from Srinivas 1992 for a reaction). Metis on caste may be rigid Quotasin India. Scott's own examples of disaster, but it also comes from - indeed Heuz? says it is rigid - but that is irrelevant to the ANTHROPOLOGY the connotations of the and democratic that the should TODAY,Vol.8, No. 2, positive fluidity flexibility principle government recog- April,pp. 19-20. ascribed to metis in contrast to the rigidity ascribed to offi- nize and incorporate what is important to people. In the ?1996. Caste:Its Twentieth cial knowledge. Alvin W. Gouldner wrote that the theory same spirit there is increasing support among intellectuals CenturyAvatar. Edited by of involves sentiments of and in India for the colonial - abandoned M. N. Srinivas.New bureaucracy pessimism reinitiating practice which he called Arthur O. 'meta- after - of Delhi:Viking. fatalism, (after Lovejoy) independence registering caste identities in the Thimmaiah,G. 1993.Power physical pathos', and argued that people often subscribe to Census of India (cf. Omvedt 1998). Whether or not this Politicsand Social theories, not because these theories are choice makes sense as a democratic however, is Justice:Backward Castes 'cerebrally principle, in Karnataka.New Delhi: inspected and found valid', but because their metaphysical a normative question. A priori claims about the nature of SagePublications. pathos resonates with people's own moods and sentiments metis can only obscure the issue. D the Saint and the Sultan Nuriaty, Virtuous subject and subjective virtuoso of the post-modern colony MICHAEL This paper was originally prepared for the panel on Appropriated by France in 1841 and subjected to a harsh Postcolonial Subjectivities in Africa at the Manchester regime of sugar plantations through the early part of this LAMBEK '99 Visions and Voices Conference, University of century followed by relatively benign neglect until the Michael Lambekis Manchester, October 27-31 1999.11 was intrigued to par- mid 1970's, May otte chose in vigorously contested refer- Professor of ticipate by the way Richard Werbner's invitation enda conducted in 1974 and 1976 not to sever its ties with Anthropology,University conjured the notion of subjectivity as simultaneously France in order to join the emerging independent republic of Toronto,and has about subjection to power, moral agency, and being the of the Comores, of which it was certainly geographically served as Visiting of one's own the kind of where and a distinctive V?rin CentennialProfessor at subject experience, space culturally part (Lambek 1995, the LondonSchool of a number of ostensibly competing theories might be made 1994). May otte received instead the status of Collectivit? Economics in 1997. He to meet. My interest lies at present in moral practice, in Territoriale, an ambiguous designation that in practice is currentlyworking on a the conditions of and for acting with dignity and self includes government by a French prefect alongside an book about the system of respect and making situated judgments. I draw from an elected local assembly and deputies to the French legisla- Sakalava kingship,spirit Aristotelian perspective in which practical knowledge is ture. This is not the place to go into the of the mediumsand historical complexities understood not as detached from or but and status or the local consciousness in being becoming, legal political lively politics. as constitutive of them 1983: seek to Suffice it to that the Mahorais of Mahajanga,northwest (Bernstein 146), yet say (people Mayotte) Madagascar. understand the way ambivalent subjects are able to make understood themselves to know what they were doing. existential choices with respect to power. My subject here And, despite the inevitable continuation of colonial atti- is a spirit medium who, subjected to power and history, tudes on the part of the French, the Mahorais have been nevertheless manages to constitute herself as a subject in quite successful at getting what they thought they her own right. wanted.2 With respect to the postcolonial, the locus is an anom- Since 1976 Mayotte has undergone a striking transfor- alous one; May otte remains one of the few previously mation with respect to the economy, to social services, in colonized places that is not exactly post-colonial, or particular education, and to the outlook of the population. rather, that has defined coloniality in an original, even Mayotte has been transformed into a post-traditional post-modern way, in which the emphasis is on the second society in which subsistence rice cultivation has been rather than the first morpheme of postcolonial. entirely abandoned in favour of wage work and welfare ANTHROPOLOGY TODAY Vol 16 No 2, April 2000 1. Theresearch, writing and benefits; in which a whole generation has been introduced covered a logic of practice inherent in succession to medi- deliveryof the have paper to French schooling, some proceeding all the way through umship (Lambek 1988, 1993). Asking who comes to be beensupported by grants fromthe Social Sciences and the bac; in which people achieved social mobility and possessed by which spirit turned out to be much more HumanitiesResearch Council white collar jobs; and in which many inhabitants were interesting than simply asking why some people rather of Canada.I thank especially able to relocate to La R?union and even metropolitan than others become possessed. One of the central figures mycollaborator Jacqueline France. has become a desirable in of Solwayfor her substantive Conversely, Mayotte my description the dynamics of succession was a contributionsto this essay but location for outsiders: for metropolitan French seeking woman named Nuriaty, the eldest daughter of Tumbu and absolveher of responsibility romantic escape in a tropical island that has an ever Mohedja, people with whom I had lived and worked for forthe final interpretation.
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