Abstract

　　The Black and Third World Marxist tradition have demonstrated that colonialism is inseparable from historical accounts of global capitalism. This paper contributes to that project through an account of heterochronic capitalist time by indexing both its uneven incorporation of socio-ecological temporalities and its disciplining of enslaved people. To illustrate this, I examine how Western industrial temporal relations are generative of, and imposed through, its conflictual relations with Indigenous Taíno and enslaved West African socio-ecological forms of time within the Caribbean sugar complex. In addition, I emphasize that despite colonial capitalism seeking to merge African and Indigenous socio-ecological temporal knowledge into abstract labour, it is never a totalizing process. In effect, while colonial capitalism wields various techniques to incorporate Indigenous and African life worlds, there are always phenomenological remainders of cultural temporal difference that do not reproduce the logic of capital. Highlighting two contrasting postcolonial readings of Marx’s notion of subsumption, I argue that we can index the existence of a multiplicity of non-linear and cyclical forms of eternal time that comingle and link past, present and futurity. Inscribing their own emergent dialectics, however, I caution that preserved forms of temporal difference can potentially be taken up in service to reactionary political projects.

　　From: Critical Sociology 2024 50 (2)

　　Editor: Wang Yi