Epistemologies of displacement

Epistemologies of displacement is a term coined by Bahamian scholar and philosopher Gilbert NMO Morris in a series of lectures published in The Triptych Papers: Lectures in Post-Colonialism, Creolization and the Epistemologies of Displacement. The concept is viewed as an exploration of the unique knowledge systems and experiences of displaced peoples, particularly in relation to how these systems are marginalized or ignored by dominant cultures. Morris' work is situated within the broader field of post-colonial studies, which examines the lasting impacts of colonialism on cultures and societies.

Background

Gilbert NMO Morris is a philosopher, legal scholar, and commentator known for his work on post-colonialism, creolization, and the experiences of displaced peoples. Morris has held academic positions at several institutions, including George Mason University, where he developed his ideas on epistemologies of displacement. His work is often concerned with how the legacies of colonialism continue to affect former colonies and their populations, particularly those who have been displaced either physically or culturally.

Concept of Epistemologies of Displacement

In The Triptych Papers, Morris defines epistemologies of displacement as the unique systems of knowledge and experience developed by displaced peoples—those who have been uprooted from their native cultures and placed within dominant cultures that often fail to recognize or value their perspectives. He argues that these epistemologies are often obscured or devalued by the dominant culture, leading to a condition where displaced individuals struggle to understand and articulate their own identities and experiences.

Morris states: "The immediate knowledge and experience of a displaced peoples have value which is undisclosed to the dominant culture necessarily, and this knowledge and experience is largely unrecognized, even by the displaced themselves. This is so because the state of being oriented toward the dominant culture means seeing oneself 'through a glass darkly,' and a true beholding of oneself requires an 'episteme-shattering act of audacity, tenacity, or mendacity,' of which the displaced one is often incapable."

Morris further explains that this orientation towards the dominant culture traps displaced peoples in a state of existential limbo, where they are "constantly, above, beyond, and outside the frequencies of [their] actual quotidian anthropology." This liminal state prevents displaced individuals from fully integrating into the dominant culture while simultaneously alienating them from their original cultural identities. He argues that this condition—an "anthropo-stasis"—creates a turnstile between the locale of displacement and the dominant culture, which exists as an anomaly within the dominant culture but cannot be fully acknowledged without causing a loss of identity within the process of creolization.

Ethical and Economic Implications

The lectures in The Triptych Papers are dedicated to Professor Jeffrey C. Stewart, Morris' former colleague at George Mason University, who posed the question of whether there could be such a thing as "an economics for blacks" within the historical framework emphasized by African American Studies. Morris' response, as articulated in The Triptych Papers, is that "Ultimately, it is a question of ethics. I aim to show what psychological conditions come before the possibility of an ethics and so an economics, as such." This statement highlights Morris' belief that before addressing economic issues, there must be a fundamental understanding and acknowledgment of the psychological and epistemological conditions that shape the experiences of displaced peoples.

Morris contends that the ethical frameworks necessary for creating just economic systems must be built on a foundation that recognizes the value of displaced peoples' knowledge and experiences. Without such recognition, any economic system remains incomplete and potentially exploitative, as it fails to account for the true conditions under which displaced peoples live and contribute to society.

Reception and Impact

Morris' concept of epistemologies of displacement has sparked interest in academic circles, particularly among scholars of post-colonial studies, African American studies, and cultural anthropology. Critics have noted the complexity of Morris' arguments and the challenge of applying his theories in practical contexts. However, his work is praised for its deep philosophical engagement with the issues of identity, culture, and power dynamics in post-colonial societies.

While the term "epistemologies of displacement" has not yet gained widespread usage, it has been influential in discussions about the role of knowledge and power in marginalized communities. Morris' work encourages a rethinking of how displaced peoples' knowledge is valued and incorporated into broader societal structures.

Examples and Applications

The concept of epistemologies of displacement can be applied to various contexts where displaced peoples struggle to assert their identities and knowledge systems. For example, in the context of African American studies, the theory can be used to analyze how African Americans have navigated and redefined their cultural identities within a predominantly white society. It also applies to indigenous peoples who have been displaced from their ancestral lands and whose traditional knowledge systems are often disregarded by the dominant culture.

In global contexts, the theory can be applied to the experiences of refugees and migrants, who must adapt to new cultural environments while maintaining connections to their original cultures. The concept provides a framework for understanding the psychological and cultural challenges faced by these populations and highlights the importance of recognizing their unique contributions to society.