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the colonized and the colonizers, the rebel and the authority, etc.

Negative affects such as shame, fear, betrayal, which are results of

the individual’s encounter with the institutional powers and

colonial violence, create crises in everyday life, but are considered

productive in the sense that they prompt individuals to adopt

strategies of survival, and help mold the subjects. Moreover, since

affect is something that moves from one person to another,

breaking the boundaries of the body, my reading seeks to chart the

trajectories of shame

examining its capability of linking self and

other in a critical manner, fear

exploring its troubled relationship

with truth and power in the public sphere, and how these can be

used to the advantage of the coerced, and betrayal

revealing the

categorical instability of moments of historical urgency, and how

that instability motivates practices of comradeship. In this light,

Rosca can be said to refigure ideas of lineage, inheritance, and

history, turning them into events of affective becoming in order to

trace the affective afterlives of colonialism and the possibility of

social transformation.



I borrow the term “the affective afterlives of colonialism” from Carolyn

Pedwell’s (2013) “Affect at the Margins: Alternative Empathies in

A Small


” For Pedwell, affects such as anger, shame and confrontational

empathy are affective traces of colonialism, slavery and racism. She argues

that these affects are related for they share some common basic structure.

My use of the term tends to emphasize the productive potential of the

affects in postcolonial subject-making.