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This quantity represents the complaints of a convention celebrating the overseas 12 months for the World's Indigenous Peoples, held in Townsville, Queensland, in 1993.

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For are not those poignantly honest, self-tormenting details in Derrida’s account—his love for the sounds of pure French; his unease at hearing someone’s impure accent (his example in Monolingualism is René Char [46]); his shame/guilt at recognizing this inadmissible because of a disturbingly discriminatory tendency in himself; his helplessness against these impulses that in fact embarrassingly contradict his own teaching about language—symptomatic of a certain disposition, one that is acquired nondiscursively (even as it manifests as a hypersensitivity toward language), practiced so routinely as to have become entirely spontaneous since childhood, and inhabited so deeply as to erupt time and again as instinctive, visceral sensation?

Every culture institutes itself through the unilateral imposition of some ‘politics’ of language. 32 Derrida’s position is traceable to a distinctive kind of emphasis he places on the significance of time. Whereas Bourdieu, in what I have referred to as a redemptive analysis, alerts us to how the arrival of capitalism in Algerian society led to an impoverishment and disappearance of the indigenous, traditional way of conducting social relations (in that all transactions, in particular economic ones, had to become subsumed under or reduced to capitalism’s logic of calculation), Derrida, his sympathy toward those rendered destitute notwithstanding, rather approaches the habitat cum habitus of language from an emphasis on the future, understood as the time that is yet to come (à venir) and hence not yet fully knowable.

Indb 21 21 7/30/14 1:12 PM effects,” so to speak, of the elite forms of the French language ( français littéraire or français fictif ) are outcomes of carefully implemented racial as well as class segregation. Indeed, from the perspective of the colonized, as Derrida suggests, it is impossible to experience the one without experiencing the other. 12 He can pass for “authentic” as long as he can hide his speech, as long as his “speech” is simply seen and not heard. 13 Again, it is through Derrida’s unyielding honesty that we begin to grasp the depth of his anguish over this issue.

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