Can the Subaltern Laugh?

“Can the Subaltern Laugh? Humour, Translatability, and the Inequalities of World Literature”, Journal of Postcolonial Writing 58, no. 6 (2022): 869–82. Link.

This article discusses translatability and the figure of the illiterate “fanatic” – in the context of the Muslim Egyptian fellah – as the limit of World Literature. The illiterate/fellah’s words cannot reach global readers due to crises of access and translation that characterize the world literary periphery, and forms of “killjoy” critical reading that can silence “subaltern” voices in the written text. Using as case studies Waguih Ghali’s Beer in the Snooker Club (1964) and Amitav Ghosh’s In an Antique Land (1992), it argues that one can side-step the modernizing binary of literacy and fanaticism and hear subalterns “differently” by listening for humour. Humour becomes an instance of surprising translatability between the fellah and global literary centres, allowing him to shed the pejorative connotations of “fanaticism” and highlighting points of resistance in the form of laughter that crosses barriers of literacy, nation, religion, and power.

Book Review: Politicizing World Literature

“Traveling Underpants: On May Hawas’ Politicizing World Literature,” Politics/Letters, November 14, 2021. Link.

The humor the meme conveys is near universal in its pluralistic possibilities, while providing a local idiom for that universality to anchor itself: through the creative process of comedy (not so different from fiction-writing), Drake’s face, Sisi’s face, and stifled giggling over underwear humor alter the comedy canon, paving the way for Hussein to cite them as inner-text in future episodes, and for other comedians, Arab or otherwise, to access and drape them over the nether regions of their own respective demagogues. 

May Hawas’ book Politicising World Literature: Egypt, Between Pedagogy and the Public (Routledge, 2019) takes an interest in precisely this kind of global cultural exchange, this time on the level of the literary text. Hawas writes her book in defense of World Literature as a discipline that can encompass and transcend the postcolonial; that can surpass “the question of literary representation” that has stymied many an academic or political project and can venture to ask: what can these books achieve in their various “pedagogical locations in our present time?” (4).  In her view, World Literature goes beyond the binaries so integral to the postcolonial tradition without forgetting them—it absorbs the terms and contents of those binaries but asserts that the journey towards cobbling together one’s self (or one’s selves, as she insists) is not only more individually fulfilling, but more politically subversive.”