Bengal in Global Concept History: Book Response


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(Skip the first 4 paragraphs if you don’t care about the book, and just want the general narrative of how Bengali culturalism evolved and declined)

For those who are tempted to pick up this book as a primer on Bengali cultureput the book down. This is really a book not on culture, but culuralism, that is to say the social and political ideology that encompasses most of the Bengal Renaissance.

Without reservations I applaud Andrew Sartori for making good on his promise to deliver a explanation of the rise of Bengali culturalism and related thought systems such as Bengali classical liberalism, and to a lesser degree, early Bengali Hindu nationalism, Bengali Muslim nationalism, and Bengali Marxism. His analysis is grounded in the particular local intellectual and economic changes taking place in Bengal. He does not place a disproportionate weight on formal chains of intellectual influence, nor does he fall into the vulgar Marxist trap of economic determinism. Kudos!

However, in the first two chapters of the book, he lays out (in excruciatingly jargon laden and difficult to read prose) several other promises, which are either unelaborated and/or left unproven. I’ll zero in on one illustrative example, which he phrases as a sort of thesis for the whole book: Sartori claims to show that Bengali culturalism is rooted in a fundamental “misrecognition” of the structures of global capitalist society.

This perplexes me, as the main thrust of his work seems to imply the opposite. He broadly argues that culturalism was in essence, a rational permutation of Bengali liberalism, in response to the altered conditions of capitalism in Bengal after the collapse of the native bourgeois class. How could such a natural ideological evolution rest on fundamentally misrecognizing the surrounding economic structures? The following is his basic narrative, with my own interpretive spin put on it of course:

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