Disciplines of Modernity: Archives, Histories, Anthropologies

Full text

“Disciplines of Modernity is a unique, thought-provoking, and chal-
lenging book. It makes an important intervention in the elds of social
sciences and humanities by speaking across disciplines and archives.
The work takes us forward from the moment of postcolonial and deco-
lonial critique and recasts the framework within which scholars of/
from the global south and the global north may henceforth converse.”
Prathama Banerjee, Professor, Centre for the
Study of Developing Societies, Delhi
“This is an innovative and inviting, powerful and provocative book.
Abjuring the usual ‘guarantees’ of academic analysis, Dube conjoins
intimacy and affect with structure and process. In the work, predi-
lections of the postcolonial are interwoven with the contradictions of
modernity, the contentions of disciplines are bound to ambiguities of
the archive, and accumulation and development are crisscrossed by
loss and excess.”
Mario Rufer, Professor, Universidad Autónoma
Metropolitana, México

Scrupulously based in anthropology and history – and drawing on
social theory and critical thought – this book revisits the disciplines,
archives, and subjects of modernity.
There are at least three interleaving emphases here. To begin with,
the work rethinks institutionalized formations of anthropology and
history – together with “archives” at large – as themselves intimating
disciplines of modernity. Understood in the widest senses of the terms,
these disciplines are constitutively contradictory.
Moreover, the study interrupts familiar projections of modern sub-
jects as molded a priori by a disenchanted calculus of interest and rea-
son. It tracks instead the affective, embodied, and immanent attributes
of our varied worlds as formative of subjects of modernity, sown into
their substance and spirit.
Finally, running through the book is a querying of entitlement and
privilege that underlie social terrains and their scholarly apprehen-
sions – articulating at once distinct elites, pervasive plutocracies, and
modern “scholasticisms.”
Saurabh Dube is Professor-Researcher, Distinguished Category, El
Colegio de México, Mexico City.
Disciplines of Modernity

Routledge Focus on Modern Subjects
Series Editor: Saurabh Dube, Professor-Researcher, Distinguished
Category, El Colegio de México
The volumes in this Focus series shall explore quotidian claims made
on the modern – understood as idea and image, practice and proce-
dure – as part of everyday articulations of modernity in South Asia,
Africa, and the Middle East. Here, the category-entity of the subject
refers not only to social actors who have been active participants in
historical processes of modernity, but as equally implying branch of
learning and area of study, topic and theme, question and matter, and
issue and business. Our effort is to explore such modern subjects in a
range of distinct yet overlaying ways.
The titles in the series address earlier understandings of the modern
and recent reconsiderations of modernity by focusing on a clutch of
common and critical questions. Indeed, our bid is to carefully query
aggrandizing representations of modernity “as” the West, while pru-
dently tracking the place of such projections in the commonplace
unravelling of the modern in Global Souths today.
Other books in this series
Fluid Modernity
The Politics of Water in the Middle East
Gilberto Conde
The Dazzle of the Digital
Unbundling India Online
Meghna Bal and Vivan Sharan
For more information about this series, please visit: www.routledge.
com/ Routledge-Focus-on-Modern-Subjects/book-series/RFOMS

Disciplines of Modernity
Archives, Histories, Anthropologies
Saurabh Dube

First published 2023
by Routledge
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© 2023 Saurabh Dube
The right of Saurabh Dube to be identied as author of this work has
been asserted in accordance with sections 77 and 78 of the Copyright,
Designs and Patents Act 1988.
All rights reserved. No part of this book may be reprinted or
reproduced or utilised in any form or by any electronic, mechanical,
or other means, now known or hereafter invented, including
photocopying and recording, or in any information storage or
retrieval system, without permission in writing from the publishers.
Trademark notice: Product or corporate names may be trademarks
or registered trademarks, and are used only for identication and
explanation without intent to infringe.
British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the British Library
ISBN: 978-1-032-38939-4 (hbk)
ISBN: 978-1-032-38940-0 (pbk)
ISBN: 978-1-003-34756-9 (ebk)
DOI: 10.4324/97810 03347569
Typeset in Times New Roman
by codeMantra

Contents
Series Editor’s Statement ix
Preface xiii
1 Introduction 1
2 Rethinking Disciplines: Anthropology and History 19
3 Figures of Dissonance: Dalit Religions and
Anthropological Archives 45
4 Subjects of Privilege: Entitlements and Affects
in Plutocratic Worlds 65
5 Issues of Immanence: Modern Scholasticism
and Academic Entitlement 86
References 103
Index 131

Series Editor’s Statement
Routledge Focus on Modern Subjects has a broad yet particular pur-
pose. It seeks to explore quotidian claims made on the modern – under-
stood as idea and image, practice and procedure – as part of everyday
articulations of modernity in South Asia, the Middle East, and Africa.
Here, the category-entity of the subject also has wide purchase. It
refers not only to social actors who have been active participants in
historical processes of modernity, but equally implies branch of learn-
ing and area of study, topic and theme, question and matter, and issue
and business. The series attempts to address such modern subjects in
a range of distinct yet overlaying ways.
Questions of modernity have always been bound to issues of being/
becoming modern. These themes have been discussed in various ways
for long now.1 For convenience, we might distinguish between two
broad, opposed tendencies. On the one hand, over the past few cen-
turies, it is the West/Europe that has been seen as the locus and the
habitus of the modern and modernity. Such a West is imaginary yet
tangible, principally envisioned in the image of the North Atlantic
world. And it is from these arenas that modernity and the modern
appear as spreading outwards to transform other, distant and mar-
ginal, peoples in the mold and the wake of the West. On the other
hand, such propositions have been contested by rival claims, including
especially from within Romanticist and anti-modernist dispositions.
Here, if the modern and modernity have been often understood as
intimating the fundamental fall of humanity, everywhere, so too have
the aggrandizements of an analytical reason been countered through
procedures of a hermeneutic provenance.
Needless to say, these contending tendencies have for long each found
imaginative articulations, and I provide indicative examples from our
own times. The work of philosophers such as Jürgen Habermas and
Charles Taylor and historians such as Reinhart Koselleck and Hans

x Series Editor’s Statement
Ulrich Gumbrecht have opened up the exact terms, textures, and trans-
formations of modernity and the modern. At the same time, they have
arguably located the constitutive conditions of these phenomena in
Western Europe and Euro-America. In contrast, anti-modernist sensi-
bilities have found innovative elaborations in, say, the “critical tradition-
alism” of Ashis Nandy in South Asia; and the querying of Eurocentric
thought has been intriguingly expressed by the scholars of the “colo-
niality of knowledge” and “decoloniality of power” in Latin America.
These powerful positions variously rest on assumptions of innocence
before and outside Europe and the West, modernity and the modern.
Engaging with yet going beyond such prior emphases, recent work
on modernity has charted new directions, departures that have served
to foreground questions of modernity in academic agendas and on
intellectual horizons, more broadly. I indicate four critical trends.
First and foremost, there have been works focusing on different
expressions of the modern and distinct articulations of modernity as
historically grounded and/or culturally expressed, articulations that
query a priori projections and sociological formalisms underpin-
ning the category-entity. Second, there are distinct studies that have
diversely explored issues of “early” and “colonial” and “multiple”
and “alternative” modernity/modernities. Third, we nd imaginative
ethnographic, historical, and theoretical explorations of modernity’s
conceptual cognates such as globalization, capitalism, and cosmopol-
itanism as well as of attendant issues of state, nation, and democracy.
Fourth and nally, there have been varied explorations of the enchant-
ments of modernity and of the magic of the modern, understood not
as analytical errors but as formative of social worlds. These studies
have ranged from the elaborations of the fetish of the state, the sacred
character of modern sovereignty, the uncanny of capitalism, and the
routine enticements of modernity through to the secular magic of
representational practices such as entertainment shows, cinema, and
advertising.
Routledge Focus on Modern Subjects engages and exceeds, takes for-
ward and departs from such concerns in its own manner. To start off, its
titles address the queries and concepts entailed in earlier explorations
of the modern and recent reconsiderations of modernity by focusing
on a clutch of common and critical questions. These issues turn on the
everyday elaborations of the modern, the quotidian congurations of
modernity, in South Asia, Africa, and the Middle East. Next, rather
than simply asserting the empirical plurality of modernity and the
modern, the series approaches the routine, even banal, expressions of

Series Editor’s Statement xi
the modern as registering contingency, contradiction, and contention
as lying at the core of modernity. Further, it only follows that our bid is
not to indolently exorcize aggrandizing representations of modernity
as the West, but to prudently track instead the play of such projections
in the commonplace unraveling of the modern in global souths today.
Finally, such procedures not only recast broad questions – for instance
of cosmopolitanism and globalization, state and citizenship, Eurocen-
trism and Nativism, aesthetics and a uthority– by approaching them
through routine renderings of the modern in contemporary worlds.
They also stay with the dense, exact expressions of modernity yet all
the while attending to their larger, critical implications, prudently
thinking both down to the ground.
In keeping with the spirit of the series, all its titles stand informed
by specic renderings – as well as focused rethinking – of key catego-
ries and processes. Two exact instances. In different ways, concepts
and processes of power and politics alongside those of community and
identity variously run through the Focus Series on Modern Subjects.
Here, neither power nor politics are rendered as signifying solely insti-
tutional relations of authority centering on the state and its subjects.
Rather, the bid is to articulate these as equally embodying diffuse
domains and intimate arrangements of authority and desire, includ-
ing their seductions and subversions. Actually, as parts of such force-
elds, state and government, their policy and program might now
assume twinned dimensions in understandings of modern subjects.
Here can be found densely embodied disciplinary techniques toward
forming and transforming subjects-citizens, where such protocols
and their reworking by citizens-subjects no less register the shaping
of authority by anxiety, uncertainty, and alterity, of the structuring of
command by deferral, difference, and displacement.
At the same time, the series approaches community and identity
as modern processes of meaning and authority, located at the core of
nation and globalization. This is to say that instead of approaching
identity and community as already given entities that are principally
antithetical to modernity, this cluster explores communities and iden-
tities as wide-ranging processes of formations of subjects, express-
ing collective groupings and particular personhoods. Dened within
social relationships of production and reproduction, appropriation
and approbation, and power and difference, emergent identities, cul-
tural communities, and their mutations appear now as essential ele-
ments in the quotidian constitution, expressions, and transformations
of modern subjects.

xii Series Editor’s Statement
Note
1 The discussion in this Foreword of different understandings of moder-
nity (and the modern) draws upon a wide range of scholarship. Instead of
cluttering the short piece with numerous references, indicated here are a
few of the works of the series editor that have addressed these themes – in
dialogue with relevant literatures – and that back the claims made ahead.
Needless to say, prior arguments and emphases are being cryptically con-
densed and radically rearranged for the present purposes. Saurabh Dube,
Subjects of Modernity: Time-Space, Disciplines, Margins (Manchester:
Manchester University Press, 2017); Saurabh Dube, Stitches on Time:
Colonial Textures and Postcolonial Tangles (Durham and London: Duke
University Press, 2004); and Saurabh Dube, After Conversion: Cultural
Histories of Modern India (New Delhi: Yoda Press, 2010). Consider also,
Saurabh Dube (ed.), Enchantments of Modernity: Empire, Nation, Globali-
zation (London: Routledge, 2009); and Saurabh Dube (ed.), Handbook of
Modernity in South Asia: Modern Makeovers (New Delhi: Oxford Univer-
sity Press, 2011).

Preface
As the Introduction ahead discusses, the remote intimations of this
book lay in strange circumstances, contrary verities, intimate trage-
dies. At the same time, it is through the pathos of the pandemic that
its connected chapters acquired shape and assumed substance. Here,
apparently discrete subjects appear articulated and interpellated by
mutual emphases, overlapping arguments. All of this denes the prin-
cipal purpose of Disciplines of Modernity.
Let me confess to an initial unease at having my own book appear
in a series of which I am the editor. The doubts were dispelled as I
understood how this work takes forward the aims and concerns of the
common cluster in critical conversation with its other titles – already
published, forthcoming soon, under contract, and presently under
consideration. I offer sincere thanks to Aafreen Ayub, my splendid
editor and worthy co-conspirator at “Routledge Focus on Modern
Subjects.” She not only encouraged me to consider the t between
Disciplines of Modernity and the series, but also assiduously master-
minded the means by which the anonymity of the review process of the
manuscript remained entirely uncompromised. Aafreen herself called
the sole shots in deciding the referees. I owe her many more breakfasts,
hopefully followed by other walks in the Lodhi Gardens.
Upon receiving the reports, it was the wider comments and precise
suggestions of the anonymous readers that fractally unraveled their
identities to me. I am deeply indebted to the generous reading and
thoughtful suggestions of these remarkable intellects that have made
the book a better one. For discussion and dialogue, I would like to
thank also Prathama Banerjee, Michael Herzfeld, Mario Rufer, Zine
Magubane, and Ishita Banerjee Dube. Others who contributed to
this book have been acknowledged in its individual chapters. As for
Natalia Wood, no number of words can express my immense grati-
tude to her. In equal parts friend and savior, research-assistant and

xiv Preface
critical-discussant, Natalia’s presence in this book is a formidable one.
I look forward to being of assistance toward Natalia’s own imagina-
tive work in the years ahead.
Rather earlier versions of some of the chapters in front have
appeared in distinct publications of the Oxford University Press (out
of both, New York and New Delhi), Routledge (London), and in the
Economic and Political Weekly: I gratefully acknowledge their use here
in other avatars, different incarnations.

DOI: 10.4324/97810 03347569-1
There are times in life when it is impossible to nd anew affect and
understanding without losing prior beliefs and certainties. Several of
the modern subjects that inhabit and impel this book – a rticulating and
enabling its arguments, expressing and interrogating its e mphases –
intimated themselves to me around a decade ago. At that time, as
dementia extolled its cost, light was slowly fading from my mother’s
eyes. Alongside, in the wake of the global economic crisis that began in
2008, the “1 per cent” (actually, the plutocratic 0.1 per cent) announced
themselves, across latitudes and longitudes, as the doers and un- doers
of relentless capital, the world, the globe, the planet. Possibly it was
this conjunction of the impending death of the remaining parent
alongside the growing salience of an entitled elite that led me to a curi-
ous research project. Namely, a study of my own high-school cohort,
principally subjects of privilege, a return journey of sorts to childhood
and adolescence, innocence and its absence, the past and the present.
That project has expanded in the last few years to cover many more
modern subjects – also of affect and entitlement, friendship and prej-
udice, memory and hierarchy, gender and sexuality – that inhabit
places of prerogative (Chapter 4). Unsurprisingly, at stake equally are
the terms of privilege that course through my own routine life-worlds,
of intellectual entitlement and cultural capital, long glimpsed but now
charged with a discrete force, a distinct gravity. Here are arenas where
university presidents and academic regents, ambassadors and diplo-
mats, increasingly come to imagine themselves in the likeness of the
plutocratic untouchable set, albeit with (relentless) wealth and its com-
mand substituted by (institutional) authority and its arrogance.
Throughout, conjoining eldwork and homework, my instinctive,
routine ethnographies of the academic and intellectual everyday have
betokened other verities. To wit, the very smell and snifng of privilege
and hierarchy insinuate anxieties of entitlement and authority, which
1 Introduction

2 Introduction
often rise with heightened mediocrity and connected conceits. Such
are the disagreeable quotidian worlds in which this work was written.
But we should not forget that the provocations of these domains have
led me in curios keys to other, overlapping modern subjects: of rou-
tine scholasticism, aggrandizing transcendence, and worldly imma-
nence (Chapter 5); of Dalit dissonance and anthropological archives
(Chapter 3); and of history and anthropology not merely as modern
disciplines but as disciplines of modernity, bearing the archival traces
and tracks of the latter (Chapter 2). All this should soon become clear.
As I bring this book to a close, the point is that longing and loss have
undone older truths and instated unsettling actualities.
Overture
Across the last three decades, my research, writing, and teaching have
variously combined history, anthropology, and social theory. In such
endeavor, I have focused chiey on subjects of a South Asian prove-
nance yet drawn these into dialogue with other geo-political arenas,
including of course Latin American ones. Alongside, joining impor-
tant exercises in different elds, I have approached the issues at stake
in terms of wider considerations of critical thought and searching
method. Undertaking such steps, I have been struck, again and again,
by the remarkable persistence of overlapping exceptionalisms in aca-
demes at large. Indeed, despite the many remarkable departures in the
critical human-sciences for long now, these exceptionalisms are simul-
taneously manifest in the lasting epistemic privilege accorded to Euro-
American frames and as enduring a priori alterities sown into Asian,
African, Latin American, and other subordinate terrains.
Disciplines of Modernity critically unravels such concerns by t urning
to three connected congeries of considerations. First, the work seeks
to understand anthropologies and histories as themselves insinu-
ating disciplines of modernity, understanding the terms in capacious
yet critical ways that extend these institutionalized enquiries beyond
conventional claims of their being merely modern disciplines. Second,
it attends simultaneously to subjects of privilege and precarity, par-
ticularly as turning upon elites and Dalits. Finally, the book explores
gures of affect and entitlement, including as drawing in the terms
and textures of (earthly) immanence and (modern) scholasticism.
Each of these distinct yet overlapping procedures engages, expresses,
and articulates often cunning, even uncanny, archives of modernity,
which straddle tacit meanings, explicit authority, and their pervasive
admixtures.

Introduction 3
At stake throughout are bids that stay with in order to think
through abiding exceptionalisms, aggrandizing analytics, and knee-
jerk refusals of many-sided modern scholasticisms, which characterize
academic and everyday arenas. Here, I have in mind the various uni-
formities of Eurocentric accounts; the split exceptionalisms of area-
studies-as-usual; the self-congratulatory attributes of nativism(s) that
abound; and the unbalanced dystopias/utopias of signicant strains of
radical criticism and anti-essentialist energies. Registering that there
are of course key differences within and across these wide-ranging
perspectives, my point concerns what the positions might yet share,
including the wider oversight of their own claims upon intellectual
transcendence.1
Allow me to sharpen my earlier emphases concerning these
questions.2 On the one hand, without belaboring the obvious, lin-
gering “meta-geographical” assumption frequently casts the many
reaches of the non-West as innately different and all too distant. These
grounds bear an inherent exoticism or embody an inevitable lack or, of
course, articulate both at once. Straddling the logics of essential same-
ness in history or/and innate difference in culture, the terrains at issue
are principally envisioned in the mirrors of an exclusive modernity.
Unsteadily reected in the likenesses of universal history, to be found
here are hierarchical conjunctions of time and space (Dube 2017a).
On the other hand, the challenges to such presumptions, whether
rendered as anti-essentialist thinking or rehearsed in signicant
strands of radical critique, can no less elaborate their own species of
exceptionalisms. Here, the force of criticism serves to turn power and
dominance – of empire and nation, colony and modernity, the state
and the West, globalization and the North – into a dystopian totality, a
distant enemy. Against these dissonant dystopias are unsteadily pitted
the ethics of alterity and the subaltern, the innocence of difference and
resistance, each articulated as un-recuperated particulars, all a priori
antidotes to authority (Dube 2016, 2017a, 2019a).3
Rather than simply dismissing such tendencies as analytical
nightmares, easily exorcised through astute imaginaries, it is salient to
carefully consider their formidable presumption.4 These tasks are not
only empirical but already critical. Here, to face up to exceptionalisms
entails questioning projections of power as insinuating routine same-
ness and/or inherently dystopian totalities, while equally querying
assumptions of alterity as intimating innate exoticisms or/and forceful
antidotes to authority. It also means tracking the interplay between
power and meaning, dominance and dissonance, and discipline and
recalcitrance. Such prudent probing untangles formations of power

4 Introduction
as shot through with difference, revealing the presence of intimacies,
ambivalences, and anxieties of authority. It equally unravels proce-
dures of alterity as inected by authority, registering the place of dif-
ference, subaltern, and resistance as subjects of power. These modes
of understanding form part of what I have called a “history without
warranty” (Dube 2004a), considerations that acquire also a different
valence in this book, including at its end.
Now, to apprehend and eschew exceptionalisms of distinct
stripes invites resolute struggles with scholastic protocols of mod-
ern knowledge. Minimally apprehended, these widespread modern
scholasticisms pervasively substitute the author’s own “ought” for
the contentious “is” that inhabits the world, as Chapter 5 discusses.
There I elaborate also my particular use of the term scholasticism
under modernity, despite the evolution of modern Western thought
in self-conscious opposition to prior scholasticisms of the twelfth to
sixteenth centuries. Now, if scholasticisms could variously exceed
the pejorative apprehensions that Renaissance humanists had of
them (Pieper 2001), scholastic knowledges could also be implicated
in wide-ranging processes of mercantile capitalism (Bentancor 2017).
The point is that interleaving important emphases of Pierre Bourdieu
(1984, 2000) and key concerns of Jacques Rancière (1989, 1991, 2004)
my use of modern scholasticism refers to persistent protocols of knowl-
edge and knowing that articulate their particular case as the general
story, all the while exorcising their own conditions of possibility.
How might we face up to modern scholasticisms? Or, put in terms of
a prescient interlocutor, what would be a “radical critique” adequate
to intellectual and academic elitism? My own bid is to understand enti-
tlement and privilege in order to unlearn privilege and entitlement. I
do this in a spirit that refuses to see the object-subject of its critique as
a distant enemy, which is to say as the dystopian habitus of intellectual
adversaries. Rather, my concern is with the tangible and visceral inti-
macie s of scholasticism that are routinely inhabited in academe, eliding
our entitlement by repeatedly turning to the overwhelmingly analyt-
ical, the chiey cerebral, the endlessly self-congratulatory. Moreover,
at stake is the challenge of engaging with, entering into, distinct pro-
tocols of social theory, based not on their meta-geographical origins
but on their critical-imaginative possibilities. Here, under issue is the
importance of admitting the necessary not-one-ness of global souths
and social worlds at large – including, the inadequacy yet indispensa-
bility of European thought – not merely in empirical manners but in
critical ways. Finally, all of this is far from privileging epistemology
as the principal mode of political-academic-whatever engagement,

Introduction 5
reducing actual struggles to battles over conceptual purity, themselves
overwrought protocols of scholastic reason. Rather, I am indicating
actions and ideas, teaching and writing, ethic and affect, conduct and
value – inside the academy, outside it, and at their intersections – as
being vitally committed to compelling non-hierarchy, unhesitant dem-
ocratic-horizons, formative anti-vanguardism, and endless undoing of
abounding a priories. That is, as open to and capable of rethinking
closely held premises, principles, and practices, based on concrete
issues and particular struggles. All of this is not my “ought” but my
“is,” the costs be damned.5
There is even more to the picture. For, in apprehending and
exploring academic and everyday arenas, it becomes critical to stay
longer with corporeal, affective, sensuous ways of experiencing/know-
ing/being (Ahmed 2004; Clough and Halley 2007; Stewart 2007; see
also Mitchell 2005; and Mahmood 2011). These put a question mark on
pervasive presumptions of fully fabricated subjects, ever possessed of
an already-intimated reason. Yet such querying does not portray sub-
jects as being pre-social in any sense, located as they are in necessarily
heterogeneous yet overlapping life-worlds.
Asked differently, can apprehensions of social life eschew starting
off with the “bounded, intentional subject” even as it foregrounds
“embodiment and sensuous life” (Mazzarella 2009: 291)? Here, might
“affective circumstances” take experiential precedence over, while
being constitutively coeval with, more formal procedures of reason?
Indeed, with “subject and sense” shaped by elements of experience
(Rajchman 2001: 15), might we also take a cue from Gadamer – who
articulates of course a distinct intellectual tradition – in order to ask:
How do we open ourselves to the awareness of “being exposed to the
labors of history” that “precede the objectications of documentary
historiography” (H-G Gadamer, cited in Bauman 1992: ix–x) and
explanatory anthropology?6
It should be clear that I am not speaking of the affective and the
extra-analytical – each ever embodied, at once in spirit and s ubstance–
as a sort of “return of the repressed” under modernity (Mazzarella
2009: 293). Rather, I am referring to the affective, the extra-analytical,
and the embodied as routinely woven into our everyday and academic
modern worlds.7 These each ever announce, well, immanence.
I mean by immanence a recognition of value properties that actually
inhabit the world and not just as detached projections of words and
images (Chapter 5). Here, categories (academic and everyday), far
from being seen as principally instrumental explanatory devices, are
approached instead as constitutive attributes of social worlds, which

6 Introduction
also can variously bear value properties. These value properties of
objects and subjects, categories and imaginaries make claims upon us,
inviting and inciting meaningful practices. How might such immanent
attributes of social life – including the place and play of longing and
loss, color and smell, the sensitive and the sensuous – be drawn into
descriptions, woven into narratives, rather than pursue a “sense-less
science” (Fabian 2000: ix)?8
Unraveling Emphases
Animated by such spirit and sensibility, Disciplines of Modernity
makes discrete incisions and specic sutures upon the corpus of “mod-
ern subjects,” as articulated by the aspirations of the present series.
Through close, connected, and critical readings it formatively juxta-
poses historical and anthropological knowledges, Dalit and elite pro-
tagonists, immanent and scholastic reason(s), academic and everyday
arenas, and analytical and affective subjects. At stake are re-visita-
tions of the disciplines, archives, and habitations of modernity that
ask questions of routine manners of seeing and doing in our worlds
to d ay.
Before proceeding further, it might not be out of place for a
thumb-nail sketch of how I approach and apprehend modernity. Now,
upon my reading, modernity is not the sole product of, say, Cartesian
dualities or a singular Enlightenment predicated upon aggrandizing
analytics or the imperial endeavors of the British, the French, and the
Dutch after the eighteenth century or, indeed, all of the above. Rather,
the modernity of the Enlightenment (with its acute interplay between
race and reason) came only after the modernity of the Renaissance
(with its interleaving of metaphysical instrumentalism and mercantile
capitalism), quite as the constitutive violence of modernity of later
colonialisms was preceded by modern genocides of the empires of
Americas at large. The point is that the processes of modernity since
the sixteenth century need to be approached as being constitutively
contradictory, contingent, and contested: protocols that are inces-
santly articulated yet also critically out of joint with themselves.9 And
it is precisely these procedures that emerge expressed by subjects of
modernity, some of whom are modern subjects of course.10
This book begins by rethinking institutionalized formations of
anthropology and history – together with modern archives – as them-
selves intimating disciplines of modernity. To offer this claim is to
untangle both these enquiries as severally shaped by the Ur-opposition
between the “primitive/native” and the “civilized/modern.” Here are

Introduction 7
to be found genealogically the looming impress of empire and nation,
race and reason, and their incessant interplay. At the same time, at
stake are analytical and hermeneutical orientations, romanticist
and progressivist dispositions, and their formidable entanglements.
Understood in their widest senses of the term, these disciplines are
constitutively contradictory. This is true also of archives, including/
especially in considerations – as in this book – of anthropological
and historical knowledges, varieties of social theory, and the repos-
itories of research we ourselves make and uncertainly inhabit as all
intimating archival formations. I shall soon return to these issues of
disciplines and archives.
The point now concerns two interleaving emphases. On the one
hand, Disciplines of Modernity interrupts familiar projections of mod-
ern subjects as molded a priori by a disenchanted calculus of interest
and reason. It acknowledges instead the affective and embodied, sen-
suous and immanent attributes of modern worlds, routinely sown into
the substance and spirit of their subjects and habitations. On the other
hand, running through the book is a querying of entitlement and priv-
ilege that form the core of our social worlds and their scholarly appre-
hensions – at once drawing in distinct elites, discrete plutocracies,
academic cultures, and modern scholasticisms.
Disciplines and Archives
Pervasive presumptions in the human sciences project a nthropology
and history as taken-for-granted divisions of knowledge, whose rela-
tionship is then tracked as being vexed but constructive. This can
lead also to the demarcation of specialized elds such as “historical
anthropology” and “ethnographic history,” disciplinary enquiries into
“history of anthropology” and “historiography of history,” and broad
considerations of the “anthropology of history” and “ethnography of
anthropology.” At the same time, what does it mean to rethink his-
tory and anthropology as disciplines of modernity, bearing the archival
tracks of its protocols and procedures?
Beginning with the Enlightenment and Romanticism, historical and
anthropological knowledges each appeared as mutually if variously
shaped by overarching distinctions between the “primitive/native”
and the “civilized/modern.” It followed that the wide-ranging dynamic
of empire and nation, race and reason, and analytical and hermeneuti-
cal orientations underlay the fraught emergence of anthropology and
history as institutionalized enquiries in the second half of the nine-
teenth century. And so too, across much of the twentieth century and

8 Introduction
through its wider upheavals, it was by attempting uneasily to break
with these genealogies yet never fully even escaping their impress
that these enquiries staked their claims as modern disciplines. This
entailed especially their discrete expressions of time and space, cul-
ture and change, tradition and modernity. Unsurprisingly, the mutual
makeovers of history and anthropology since the 1970s have thought
through the formidable conceits of both these knowledges while recon-
sidering questions of theory and method, object and subject, and the
archive and the eld. The newer emphases have imaginatively artic-
ulated issues of historical consciousness and marginal communities,
colony and nation, empire and modernity, race and slavery, alterity
and identity, indigeneity and heritage, and the state and the secular.
Yet, such valuable departures have often also been accompanied by an
uncertain reproduction of the oppositions between power and differ-
ence, authority and alterity, even as the haunting antinomies between
the “savage/native” and the “civilized/modern” have found mutating
expressions within emergent hierarchies of otherness.
All of this underlies anthropology and history as constitutively
contradictory, necessarily split, and formatively contended disciplines
of modernity. As archive and practice, these disciplinary formations
have at once inscribed and unraveled modernity’s traces and tracks.
At stake are the distinct meanings – and their key conjunctions – of
the term discipline, which I derive freely from the Merriam-Webster
Online Dictionary. As noun: “a eld of study”; “a rule or system of
rules governing conduct or activity”; [obsolete] “instruction”; “control
gained enforcing obedience or order”; “orderly prescribed conduct or
pattern of behavior”; “self-control”; “training that corrects, molds, or
perfects the mental faculties or moral character.” As transitive verb: “to
train or develop by instruction and exercise, including in s elf-control”;
“to bring [a collective] under control”; “to impose order upon.”
We just noted that the institutional emergence of anthropology and
history as modern enquiries occurred in the second half of the nine-
teenth century. But their provenance lay in prior formations of power
and knowledge as well as their contentions and criticisms, turning
upon Enlightenment and counter-Enlightenment, reason and roman-
ticism, and empire and nation. Talal Asad (1993: 269) has reminded us
that at stake in these terrains were motivated (albeit diverse) protocols
“not simply of looking and recording but of recording and remak-
ing” the world, as well as of the challenges to such propositions and
practices. This is the site and scene upon which the different registers
of the notion of discipline came to be at once entwined and unraveled
in decidedly contradictory and contended manners.

Introduction 9
On the one hand, it was the demarcations of the “Age of Reason”
that made possible Western academic enquiries “to break almost
wholly from their African, Asian and Middle Eastern predecessors
to proclaim themselves self-birthed…. Here, race equals place, and all
other races, like all other places, are inferior to (white) Europeans and
Europe” (Wright nd: 4). On the other hand, these were also the grounds
on which the aggrandizements and conceits of reason came to be que-
ried and exceeded not only by counter-Enlightenment and romanticist
thinkers but equally by contending strains of the Enlightenment, espe-
cially as expressed by philosophers such as Hume and Kant (Kelley
1998; Pococok 1999; Berlin 2001; Porter 2001; Zammito 2002. See also,
Becker 1932; McMahon 2002; Muthu 2003; Agnani 2013).
There is even more to the picture. For such contradictions and
contentions extended from the mutual making, the shared fabrication,
of the Enlightenment and the counter-Enlightenment through to the
face-offs and admixtures between analytical and hermeneutical pro-
cedures (e.g., Kelley 1998; Berlin 2001: 1–24; McMahon 2002; Zammito
2002). These crossovers variously shored up the developmental idea of
universal history (Dube 2017a). Here was the constitutive crisscrossing
of Hume’s querying of an abstract reason, which reveals the formative
not-oneness of the Enlightenment, and the racial framings integral to
the progressivist developmentalism upholding his thought, such that a
radical skepticism was yet unable to enter these overwrought recesses
(Dube et al. nd). We are in the face of an acute interplay of race and
reason, a dynamic that underlay the thought of Kant in overlapping
yet distinct ways (Wright nd). As the next chapter discusses, such prior
processes of meaning and power underlay the institutionalizations
and contentions of anthropology and history as disciplines of moder-
nity from the second half of the nineteenth century and in times and
terrains that have come after.
Abiding antinomies between static, traditional communities and
dynamic, modern societies have played a crucial role in exactly these
scenarios. Three points stand out. First, underlying the disciplinary
formations of anthropology and history, the broad binary alluded to
above has articulated other enduring oppositions between ritual and
rationality, myth and history, community and state, magic and the
modern, East and West, and emotion and reason. Second, as salient
imprints of developmental-temporal projections of universal-natural
history as well as singular-spatial pathways of an exclusive-Western
modernity such antinomian procedures and oppositions have not only
sought to name and describe but to objectify and reshape the subjects
of their desire and despair, a point that was noted above. Third, the

10 Introduction
actual elaborations of the pervasive separations between enchanted/
traditional cultures and disenchanted/modern societies have imbued
them with contradictory value and contrary salience, including ambiv-
alences, ambiguities, and excesses of authority and alterity. These
contending attributes simultaneously straddle rationalist and histor-
icist, progressivist and romantic, and analytical and hermeneutical
dispositions; post-Enlightenment thought and non-Western scholar-
ship; and the actions and apprehensions of subjects of modernity, at
large.11 All this suggests that anthropological and historical knowl-
edges, far from being easily autonomous academic enquiries, emerge
densely embedded in the world, that is as worlded. They are, in a word,
disciplines of modernity.
The idea of modern knowledges as disciplinary practices itself is not
new.12 At the same time, the importance of disciplinary knowledges –
beginning at the end of the eighteenth century and acquiring momen-
tum from the mid-nineteenth century – had come about without the
frequent use of the term discipline as such.13 Indeed, it is from the sec-
ond half of 1910s through the latter part of 1960s that “disciplinarity”
together with “autonomy” came to be clearly named, celebrated, and
sedimented in academic practice (Forman 2012). Taken together, the
issue that reaches out for discussion is the emergence since the nine-
teenth century of institutionalized enquiries in the human sciences
as producing and probing modernity, not simply as conceptual con-
struct but as material formation. At stake are a range of key questions,
urgent enough to be raised here but that I defer for discussion later
(especially in Dube et al. nd.)
Considering the dominant branches of the social sciences, in what
ways did the three-fold bourgeois separation of key human activity
into the domains of the market, the state, and society now come to be
mirrored in the tripartite disciplinary division of economics, political
science, and sociology? Were such connections principally instrumen-
tal (e.g., Wallerstein 1996)? Which were the various worldly and occult
inuences shaping these nomothetic enquiries – as well as anthropol-
ogy cast in an evolutionist guise – in comparison to those of more
hermeneutic and romanticist dispositions? What are the limits to
approaching these knowledges principally via histories of ideas, l-
iations of concepts, or even intellectual history? Are they not better
understood together as disciplines of modernity, forces of worlding,
and lineaments of authority that have variously formed and trans-
formed the global and the planetary, the human and the more-than-
human? In what distinct ways do these enquiries appear bearing the
impress of empire and nation, capital and class, racial hierarchies

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