The semiotic analysis that we have undertaken in our previous article, titled, Divisive Multiplication takes us to the synchronic markers that link together the colonial morphemes to our Indic elements and in our post-colonial society. The colonial has ,therefore, smoothly come to live in the postcolonial. The colonial is in what is now parading as nationalism the we have described as ethno-religious struggle. Our study, manifests it as a divisive multiplication and effectively enables us to desacralize and demythologize the reigning discourses of power centred around it. Manifestation of their colonial moorings can certainly enable us to de-territorialize them.
When we try to understand the dynamism of the modes through which the colonial lives in the postcolonial, we enter what may be called pragmatics of culture. Pragmatics of culture is distinct from syntax of culture and semantics of culture. Syntax of the culture deals with the codes that internally organize a culture. Hence, we are not interested in understanding the rules or grammar that organizes the colonial in the postcolonial. We are also not interested in the semantics of culture which looks at the referent of the codes that do the internal organization of the colonial into the postcolonial. We are interested in the pragmatics of culture which tries to reveal the specific modes through which the codes of the colonisers are actualized and played and manipulated in the concrete realities of our post-colonial society. This approach may enable us to understand how the colonial is present in the enthno-religious politics through its apparent absence.
If we give up the naturalization of selective Indic elements of the advocates of ethno-religious politics, we may be able to see that some of what is priding as Indic would manifest as hybridized colonial morphemes that enflesh indigenous elements. This approach interrogates what is considered as given and puts everything into the mode of dynamic becoming. This will enable us to carefully discern the structures that make us Indian out of men which actually submerges culture into nature and thus produce us in the codes of identity politics churned following the codes/rules of the colonizers. The rules of the colonizers can be seen in the way they organize the politics of divisive multiplication on the lines of conjunction and disjunction and manifest us the lines of flight that will enable us to come to multiplied additions that will bring us to a emancipated ways of being Indians.
Instead of taking up a singularized single way of being Indians, we can look at multiplied additions that will produce several emancipative options and modes of being Indians. We will find the powerless power of being Indians away from the divisive multiplication that generates our life and being using the colonial code of divide and rule. This openness to multiplied additions can generate several new ways of becoming Indians that are not imagined for now. Multiplied additions can only enrich our modes of being Indians and reveal to us the reigning sigularization is only a impoverishing of what is possible in our society. Such ways of being Indians will open us to accept multiple conjunctions and multiple disjunctions as we can see all lines and their dynamic entanglement of being Indians become acceptable. Thus, we have multiplied additions as well as multiplied subtractions operating as multiplicities producing our becoming as Indians.