Ambivalence in Post-colonialism

A term first developed in psychoanalysis to describe a continual fluctuation between wanting one thing and wanting its opposite. It also refers to a simultaneous attraction toward and repulsion from an object, person or action (Young 1995: 161). Adapted into colonial discourse theory by Homi K Bhabha, it describes the complex mix of attraction and repulsion that characterizes the relationship between colonizer and colonized. The relationship is ambivalent because the colonized subject is never simply and completely opposed to the colonizer. Rather than assuming that some colonized subjects are ‘complicit’ and some ‘resistant’, ambivalence suggests that complicity and resistance exist in a fluctuating relation within the colonial subject. Ambivalence also characterizes the way in which colonial discourse relates to the colonized subject, for it may be both exploitative and nurturing, or represent itself as nurturing, at the same time.

Most importantly in Bhabha’s theory, however, ambivalence disrupts the clear-cut authority of colonial domination because it disturbs the simple relationship between colonizer and colonized. Ambivalence is therefore an unwelcome aspect of colonial discourse for the colonizer. The problem for colonial discourse is that it wants to produce compliant subjects who reproduce its assumptions, habits and values – that is, ‘mimic’ the colonizer. But instead it produces ambivalent subjects whose mimicry is never very far from mockery. Ambivalence describes this fluctuating relationship between mimicry and mockery, an ambivalence that is fundamentally unsettling to colonial dominance. In this respect, it is not necessarily disempowering for the colonial subject; but rather can be seen to be ambi-valent or ‘two-powered’. The effect of this ambivalence (the simultaneous attraction and repulsion) is to produce a profound disturbance of the authority of colonial discourse.

Ambivalence therefore gives rise to a controversial proposition in Bhabha’s theory,that because the colonial relationship is always ambivalent, it generates the seeds of its own destruction. This is controversial because it implies that the colonial relationship is going to be disrupted, regardless of any resistance or rebellion on the part of the colonized. Bhabha’s argument is that colonial discourse is compelled to be ambivalent because it never really wants colonial subjects to be exact replicas of the colonizers – this would be too threatening. For instance, he gives the example of Charles Grant, who, in 1792, desired to inculcate the Christian religion in Indians, but worried that this might make them ‘turbulent for liberty’ (Bhabha 1994: 87). Grant’s solution was to mix Christian doctines with divisive caste practices to produce a ‘partial reform’ that would induce an empty imitation of English manners. Bhabha suggests that this demonstrates the conflict within imperialism itself that will inevitably cause its own downfall: it is compelled to create an ambivalent situation that will disrupt its assumption of monolithic power.

Robert Young has suggested that the theory of ambivalence is Bhabha’s way of turning the tables on imperial discourse.The periphery, which is regarded as ‘the borderline, the marginal, the unclassifiable, the doubtful’ by the centre, responds by constituting the centre as an ‘equivocal, indefinite, indeterminate ambivalence’ (1995: 161). But this is not a simple reversal of a binary, for Bhabha shows that both colonizing and colonized subjects are implicated in the ambivalence of colonial discourse. The concept is related to hybridity because, just as ambivalence ‘decentres’ authority from its position of power, so that authority may also become hybridized when placed in a colonial context in which it finds itself dealing with, and often inflected by, other cultures. The hybridity of Charles Grant’s suggestion above, for instance, can be seen as a feature of its ambivalence. In this respect, the very engagement of colonial discourse with those colonized cultures over which it has domination, inevitably leads to an ambivalence that disables its monolithic dominance.


Further reading: Bhabha 1984a, 1985, 1996; Burton 2004; Papastergiadis 1996; Young 1995.


Categories: Postcolonialism

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