By Andrew Sartori
Sartori weaves the narrative of Bengal’s embody of culturalism right into a around the globe background of the idea that, from its origins in eighteenth-century Germany, via its adoption in England within the early 1800s, to its visual appeal in specific neighborhood guises around the non-Western international. The impetus for the concept’s dissemination used to be capitalism, Sartori argues, as its unfold around the globe initiated the necessity to have a good time the neighborhood and the communal. consequently, Sartori concludes, using the tradition notion in non-Western websites was once pushed no longer by way of slavish imitation of colonizing powers, yet by means of an analogous difficulties that many times the improvement of recent capitalism. This extraordinary interdisciplinary learn could be of important curiosity to historians and anthropologists, in addition to students of South Asia and colonialism.
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Extra info for Bengal in Global Concept History: Culturalism in the Age of Capital
Finally, my approach also diverges fundamentally from the kind of 20 chapter one historicist-developmentalist Marxism whose narrative of the evolution from feudalism to capitalism has featured so prominently (and, it should be added, eminently) in the historiography of South Asia. 53 While I do insist on a radical epochal break from the forms of nonmodern social relations that characterized premodern South Asia, I do so to emphasize the historical speciﬁcity of the global social structures into which these older institutions have come, in an inevitably transformative manner, to be embedded, and not to negate the concrete continuities of particular social practices.
Bengali “culture” as a historical problem 21 The approach I take by no means invalidates in principle the construction of genealogies of locally speciﬁc practices or conceptual categories obscured by the ascendancy of European sociological or conceptual categories. In the face of the very diJerent norms of thought, sensibility, and behavior prevalent in diJerent parts of the world, the role of indigenous practices and concepts in shaping the concrete historical experiences and dispositions of colonial subjects is certainly undeniable.
The more strongly and brightly does the spiritual power, working independently by its own laws and forms of intuition, pour out its light into this world of the past and future, with which man surrounds his existence of the moment, the more purely and variously does the mass [of his creative energy], simultaneously, take shape. 32 Neohumanists like Humboldt understood Bildung to be, in La Vopa’s words, a form of “selfcultivation [that] throve on constant and ever varied interaction between the subject and objective reality.
Bengal in Global Concept History: Culturalism in the Age of Capital by Andrew Sartori