Europe: Postcolonial Thought and Historical Difference.
Major works in these fields include Dipesh Chakrabarty, Provincializing
Europe: Postcolonial Thought and Historical Difference (Princeton: Princeton University Press, 2000); Matthias Middell, Cultural Transfers, Encounters and Connections in the Global 18th Century (Leipzig: Leipziger Universitatsverlag, 2014); Shalini Randeria, "Entangled Histories of Uneven Modernities: Civil Society, Caste Solidarities and the Post-Colonial State in India," in Unraveling Ties: From Social Cohesion to New Practices of Connectedness, eds.
1250-1350 (New York: Oxford University Press, 1989); Wong Roy Bin, China transformed: Historical change and the limits of European experience (Ithaca: Cornell University Press, 1997); Dipesh Chakrabarty, Provincializing
Europe: Postcolonial thought and historical difference (Princeton: Princeton University Press, 2000).
Important in our analysis is re-historicizing and provincializing
both UnitedStatesian and Anglophone-\centered understandings of race, difference, and identity as a starting point in our discussion.
Dipesh Chakrabarty's project of the enunciation of the "political modernity" of South Asia by provincializing
modern European political ideas seems redundant to the Fourth World (4).
In order to do so, we turn to three different strategies for such problematization: Dipesh Chakrabarty's provincializing
of Europe; David Blaney and Naeem Inayatullah's alternative historical forms; and Walter Mignolo decolonial politics.
His work prefigured Dipesh Chakrabarty's Provincializing
Europe (2000), which argues that taking indigenous pasts and worldviews seriously "provincializes" Europe and decenters Western thought, including the Enlightenment, Marxism, and history.
9) A phrase taken from Dipesh Chakrabarty, Provincializing
Europe: Postcolonial Thought and Historical Difference (Princeton, NJ: Princeton University Press, 2000).
In his keynote paper at the PESA Conference entitled Eurocentrism and the Critique of "Universal World History:" The Eastern Origins of Western Civilization, Peters begins by discussing Chakrabatty's arguments in Provincializing
Europe (2000) and Foucault's critiques of Hegelian historicism.
North Atlantic moral order as Taylor does suggests that the experience of what he describes as a "closed spin" on the immanent frame does not signal the achievement of secular legal or political neutrality "after" religion.
Europe, Postcolonial Thought and Historical Difference.
See Chakrabarty, Provincializing
Europe (Princeton: Princeton University Press, 2000); and Mehta, Liberalism and Empire (Chicago: University of Chicago Press, 1999).