Sacrificing Vernacular Cosmopolitanism for the Postcolonial Nation
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Colonized territories tended to be populated by voluntary or involuntary immigrants, including convicts and indentured labour, self-motivated individuals in search of economic opportunities and, of course, small bands of colonial administrators. The multi-ethnic and multicultural composition was conducive to the cultural development of what could be called a “vernacular cosmopolitanism,” i.e. an understanding and acceptance of cultural differences derived from mundane, routine social interactions across ethnic-cultural boundaries in everyday life. As the migrants saw the colonized space exclusively in instrumental economic terms and their stay in this space as temporary, they developed scant affective investment for it. It was only after decolonization and the establishment of the new nation that the colonized space was transformed into a place for affective investment by the migrants turned citizen-subjects. And yet the dismantling and replacement of the colonial social order by a national political order often resulted in the marginalization of non-indigenous peoples long settled in the new nation. With few exceptions, in most postcolonial Asian nation-states, these conditions still prevail.
Abstract
Colonized territories tended to be populated by voluntary or involuntary immigrants, including convicts and indentured labour, self-motivated individuals in search of economic opportunities and, of course, small bands of colonial administrators. The multi-ethnic and multicultural composition was conducive to the cultural development of what could be called a “vernacular cosmopolitanism,” i.e. an understanding and acceptance of cultural differences derived from mundane, routine social interactions across ethnic-cultural boundaries in everyday life. As the migrants saw the colonized space exclusively in instrumental economic terms and their stay in this space as temporary, they developed scant affective investment for it. It was only after decolonization and the establishment of the new nation that the colonized space was transformed into a place for affective investment by the migrants turned citizen-subjects. And yet the dismantling and replacement of the colonial social order by a national political order often resulted in the marginalization of non-indigenous peoples long settled in the new nation. With few exceptions, in most postcolonial Asian nation-states, these conditions still prevail.
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