By Sten Pultz Moslund (auth.)
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Additional info for Migration Literature and Hybridity: The Different Speeds of Transcultural Change
Sample text
Actual difference is ‘arborescent multiplicities’ and virtual difference is ‘rhizomatic multiplicities’, the first is countable whereas the latter is not (Deleuze and Guattari, 1980, 33). But Deleuze also illustrates the two states of difference through a comparison of two different kinds of temporality in music. On the one hand there is Chronos. This is a measured time based on structural and functional values; it ‘situates things and persons, develops a form, and determines a subject’. In music we experience this as a ‘pulsed time’ (Deleuze and Guattari, 1980, 262, emphasis added).
Through the notion of logos or the ideal image or Essence of a thing, we subjugate Differece to Identity; we ground all that comes after the Ideal, judging it in terms of the extent to which it resembles the Same or the Ideal Identity – all that does not carry any resemblance does not count as part of the True (see Deleuze, 1968, 341–2). In short, the ‘dearest task’ of representation, according to Deleuze, is ‘to relate difference to the identical’ (Deleuze, 1968, 295). The epistemology of sameness and homogeneity that deprives difference of its force and speed translate to Bakhtin’s idea of a centripetal force, which, in discursive terms, adds up to the activation of a whole machinery of representation such as acts of naming, defining, categorising, stereotyping, reifying, integrating, appropriating, adapting, selecting and excluding difference – which are all summarised From Celebration to Problemisation 45 by Deleuze as the ‘four iron collars’ of representation: identity, resemblance, analogy and opposition (Deleuze, 1968, 330, 335).
Think difference’ by turning the hierarchy of identity and difference upside down through a ‘philosophy of difference’ that ‘begins by subordinating the identical to the different’ and releases ‘a swarm of differences, a pluralism of free, wild or untamed differences’ (Deleuze, 1968, 286, 41, 51, 61). Rhizomatic or minor literature is envisioned as an example of such a philosophy of difference or ‘nomad science’, and so are works of post-colonial hybridity. I am going to discuss the forces of sameness and difference in intentional hybridity at a later point, but it might be appropriate beforehand briefly to sketch the ways in which difference is envisioned as the primary force in post-colonial hybridity discourse.
