Bryan Cheyette
- Published in print:
- 2014
- Published Online:
- September 2014
- ISBN:
- 9780300093186
- eISBN:
- 9780300199376
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300093186.003.0002
- Subject:
- Literature, 20th-century and Contemporary Literature
This chapter examines the haunting figure of the disembodied luftmensch, coupled with the overdetermined black body, in the resonant life and work of Frantz Fanon. It argues that the rootless ...
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This chapter examines the haunting figure of the disembodied luftmensch, coupled with the overdetermined black body, in the resonant life and work of Frantz Fanon. It argues that the rootless cosmopolitan was most obviously imbricated in a Semitic racial discourse in the first half of the twentieth century, not least in France, which was the optic through which Fanon, and other black writers, perceived the condition of diasporic rootlessness.Less
This chapter examines the haunting figure of the disembodied luftmensch, coupled with the overdetermined black body, in the resonant life and work of Frantz Fanon. It argues that the rootless cosmopolitan was most obviously imbricated in a Semitic racial discourse in the first half of the twentieth century, not least in France, which was the optic through which Fanon, and other black writers, perceived the condition of diasporic rootlessness.
Bryan Cheyette
- Published in print:
- 2014
- Published Online:
- September 2014
- ISBN:
- 9780300093186
- eISBN:
- 9780300199376
- Item type:
- book
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300093186.001.0001
- Subject:
- Literature, 20th-century and Contemporary Literature
This book throws new light on a wide range of modern and contemporary writers—some at the heart of the canon, others more marginal—to explore the power and limitations of the diasporic imagination ...
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This book throws new light on a wide range of modern and contemporary writers—some at the heart of the canon, others more marginal—to explore the power and limitations of the diasporic imagination after the Second World War. Moving from early responses to the death camps and decolonization, through internationally prominent literature after the Second World War, it culminates in fresh engagements with contemporary Jewish, post-ethnic, and postcolonial writers. The author regards many of the twentieth- and twenty-first-century luminaries he examines—among them Hannah Arendt, Anita Desai, Frantz Fanon, Albert Memmi, Primo Levi, Caryl Phillips, Philip Roth, Salman Rushdie, Edward Said, Zadie Smith, and Muriel Spark—as critical exemplars of the diasporic imagination. Against the discrete disciplinary thinking of the academy, he elaborates and argues for a new comparative approach across Jewish and postcolonial histories and literatures. And in so doing, the author illuminates the ways in which histories and cultures can be imagined across national and communal boundaries.Less
This book throws new light on a wide range of modern and contemporary writers—some at the heart of the canon, others more marginal—to explore the power and limitations of the diasporic imagination after the Second World War. Moving from early responses to the death camps and decolonization, through internationally prominent literature after the Second World War, it culminates in fresh engagements with contemporary Jewish, post-ethnic, and postcolonial writers. The author regards many of the twentieth- and twenty-first-century luminaries he examines—among them Hannah Arendt, Anita Desai, Frantz Fanon, Albert Memmi, Primo Levi, Caryl Phillips, Philip Roth, Salman Rushdie, Edward Said, Zadie Smith, and Muriel Spark—as critical exemplars of the diasporic imagination. Against the discrete disciplinary thinking of the academy, he elaborates and argues for a new comparative approach across Jewish and postcolonial histories and literatures. And in so doing, the author illuminates the ways in which histories and cultures can be imagined across national and communal boundaries.
Robert Bernasconi
- Published in print:
- 2012
- Published Online:
- November 2015
- ISBN:
- 9780231147750
- eISBN:
- 9780231519670
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231147750.003.0012
- Subject:
- Philosophy, Metaphysics/Epistemology
This chapter examines Frantz Fanon’s existential phenomenological analysis of racism as a system. In 1952, Fanon’s Black Skin, White Masks, which became the defining text of what today is called the ...
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This chapter examines Frantz Fanon’s existential phenomenological analysis of racism as a system. In 1952, Fanon’s Black Skin, White Masks, which became the defining text of what today is called the critical philosophy of race. Black Skin, White Masks is an original work of philosophy in its own right that moves beyond the responses to racism provided by the previous generation of black authors, which included Aimé Césaire and Léopold Sédar Senghor. The chapter explores what moves Fanon’s existentialism from the realm of personal testimony to a philosophy with strong political implications, as well as his engagement with the work of Jean-Paul Sartre. It also traces the evolution of Fanon’s writing on race with his first published work, “The Lived Experience of the Black,” together with his effort to formulate a response to the impasses of his earlier position and to racism more generally. Fanon’s seminal insight was to see racism interweaved with its institutionalized forms in colonialism, which meant that racism could be overcome only through a violent revolt against that system of oppression. In this, Fanon and Sartre walked parallel roads to freedom.Less
This chapter examines Frantz Fanon’s existential phenomenological analysis of racism as a system. In 1952, Fanon’s Black Skin, White Masks, which became the defining text of what today is called the critical philosophy of race. Black Skin, White Masks is an original work of philosophy in its own right that moves beyond the responses to racism provided by the previous generation of black authors, which included Aimé Césaire and Léopold Sédar Senghor. The chapter explores what moves Fanon’s existentialism from the realm of personal testimony to a philosophy with strong political implications, as well as his engagement with the work of Jean-Paul Sartre. It also traces the evolution of Fanon’s writing on race with his first published work, “The Lived Experience of the Black,” together with his effort to formulate a response to the impasses of his earlier position and to racism more generally. Fanon’s seminal insight was to see racism interweaved with its institutionalized forms in colonialism, which meant that racism could be overcome only through a violent revolt against that system of oppression. In this, Fanon and Sartre walked parallel roads to freedom.
Darieck Scott
- Published in print:
- 2010
- Published Online:
- March 2016
- ISBN:
- 9780814740941
- eISBN:
- 9780814786543
- Item type:
- chapter
- Publisher:
- NYU Press
- DOI:
- 10.18574/nyu/9780814740941.003.0002
- Subject:
- Society and Culture, Media Studies
This chapter interprets the argument Frantz Fanon makes throughout his corpus that blackness (as well as nativity) is an invented racial category created by the enslavers of Africans. It unfolds the ...
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This chapter interprets the argument Frantz Fanon makes throughout his corpus that blackness (as well as nativity) is an invented racial category created by the enslavers of Africans. It unfolds the ramifications of Fanon's sociogenic understanding of blackness in order to uncover what, in the process of being made black, of being blackened, can be seen to evince the power, pleasures, and freedom that blackness was created to deny its bearers. Glimpses of that power begin from Fanon's “mirage of muscle power,” which appears in several of his texts as a recurring metaphor, “tensed muscle.” “Tensed muscles” represent a form of bodily (un)knowing that recognizes its existence in a history of defeat while instancing its unconscious preparation to meet and resist that defeat. The chapter then considers the possibilities latent in this stance by referencing the existentialist (Jean-Paul Sartre), phenomenological (Maurice Merleau-Ponty), and psychoanalytic (Jacques Lacan, Julia Kristeva) tenets that inform or parallel it: temporal dispersal, anonymous existence, double-bodiedness, vertigo, trauma, abjection. What each of these (anti)concepts share is a nonconscious, nonunified, and dispersed relation to selfhood, action, or change in which the ego is not defended. Thus, in reading the metaphor of tensed muscles of the black/native, it makes a set of conceptual moves, a number of which is enunciated in the terms of the existential philosophy and existential psychology with which Fanon is in conversation.Less
This chapter interprets the argument Frantz Fanon makes throughout his corpus that blackness (as well as nativity) is an invented racial category created by the enslavers of Africans. It unfolds the ramifications of Fanon's sociogenic understanding of blackness in order to uncover what, in the process of being made black, of being blackened, can be seen to evince the power, pleasures, and freedom that blackness was created to deny its bearers. Glimpses of that power begin from Fanon's “mirage of muscle power,” which appears in several of his texts as a recurring metaphor, “tensed muscle.” “Tensed muscles” represent a form of bodily (un)knowing that recognizes its existence in a history of defeat while instancing its unconscious preparation to meet and resist that defeat. The chapter then considers the possibilities latent in this stance by referencing the existentialist (Jean-Paul Sartre), phenomenological (Maurice Merleau-Ponty), and psychoanalytic (Jacques Lacan, Julia Kristeva) tenets that inform or parallel it: temporal dispersal, anonymous existence, double-bodiedness, vertigo, trauma, abjection. What each of these (anti)concepts share is a nonconscious, nonunified, and dispersed relation to selfhood, action, or change in which the ego is not defended. Thus, in reading the metaphor of tensed muscles of the black/native, it makes a set of conceptual moves, a number of which is enunciated in the terms of the existential philosophy and existential psychology with which Fanon is in conversation.
Robyn Marasco
- Published in print:
- 2015
- Published Online:
- November 2015
- ISBN:
- 9780231168663
- eISBN:
- 9780231538893
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231168663.003.0006
- Subject:
- Philosophy, Political Philosophy
This chapter compares Hegel's notion of modern warfare with that of Frantz Fanon. In the Philosophy of Right, Hegel considered how modern warfare differs from ancient forms and how the modern weapon ...
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This chapter compares Hegel's notion of modern warfare with that of Frantz Fanon. In the Philosophy of Right, Hegel considered how modern warfare differs from ancient forms and how the modern weapon of choice—the gun—both reflects and reinforces these differences. Warfare for the moderns, he writes, means the depersonalization of conflict and the mechanization of killing, and the gun marks the shift from personal expression of bravery to a universal expression of courage. In contrast, Fanon likened the modern weapon to a knife, pointing to the immediate brutality and bloodletting of the colonial system, as well as something reflecting and reinforcing the specific order of violence viewed elemental to colonial power. The knife also suggests the forms of critique—or, for the Greeks, the art of cutting—that scratch away at a system where violence is at once direct and atmospheric.Less
This chapter compares Hegel's notion of modern warfare with that of Frantz Fanon. In the Philosophy of Right, Hegel considered how modern warfare differs from ancient forms and how the modern weapon of choice—the gun—both reflects and reinforces these differences. Warfare for the moderns, he writes, means the depersonalization of conflict and the mechanization of killing, and the gun marks the shift from personal expression of bravery to a universal expression of courage. In contrast, Fanon likened the modern weapon to a knife, pointing to the immediate brutality and bloodletting of the colonial system, as well as something reflecting and reinforcing the specific order of violence viewed elemental to colonial power. The knife also suggests the forms of critique—or, for the Greeks, the art of cutting—that scratch away at a system where violence is at once direct and atmospheric.
Rahul Rao
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199560370
- eISBN:
- 9780191721694
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199560370.003.0005
- Subject:
- Political Science, Political Theory, International Relations and Politics
The chapter describes the protest sensibilities of four writers—James Joyce, Rabindranath Tagore, Edward Said, and Frantz Fanon—who were fierce critics of nationalism even as they wished fervently ...
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The chapter describes the protest sensibilities of four writers—James Joyce, Rabindranath Tagore, Edward Said, and Frantz Fanon—who were fierce critics of nationalism even as they wished fervently for the success of national liberation movements. This ambiguous attitude towards nationalism was underpinned by complex spatial imaginaries of threat, in which the freedom of the political communities with which they identified was perceived to be threatened both from outside and within. As anti‐imperialists, they made the case for subaltern nationalism; but an anxiety about the oppressions inherent in nationalist mobilization also led them to a critique of nationalism. Tagore, Said, and Fanon attempted to square this circle by viewing nationalism as a transitory stage through which subaltern resistance must pass to recuperate the identity and sense of self that imperialism had trampled underfoot, but which must then subsume itself in postcolonial universality once this goal had been attained.Less
The chapter describes the protest sensibilities of four writers—James Joyce, Rabindranath Tagore, Edward Said, and Frantz Fanon—who were fierce critics of nationalism even as they wished fervently for the success of national liberation movements. This ambiguous attitude towards nationalism was underpinned by complex spatial imaginaries of threat, in which the freedom of the political communities with which they identified was perceived to be threatened both from outside and within. As anti‐imperialists, they made the case for subaltern nationalism; but an anxiety about the oppressions inherent in nationalist mobilization also led them to a critique of nationalism. Tagore, Said, and Fanon attempted to square this circle by viewing nationalism as a transitory stage through which subaltern resistance must pass to recuperate the identity and sense of self that imperialism had trampled underfoot, but which must then subsume itself in postcolonial universality once this goal had been attained.
Rychetta Watkins
- Published in print:
- 2012
- Published Online:
- March 2014
- ISBN:
- 9781617031618
- eISBN:
- 9781621031451
- Item type:
- chapter
- Publisher:
- University Press of Mississippi
- DOI:
- 10.14325/mississippi/9781617031618.003.0002
- Subject:
- Society and Culture, Cultural Studies
This chapter focuses on the ideas put forth by Frantz Fanon. Fanon wrote a treatise in 1952 on the psyche of the colonized, a treatise that was intended as a doctoral thesis for his psychiatry ...
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This chapter focuses on the ideas put forth by Frantz Fanon. Fanon wrote a treatise in 1952 on the psyche of the colonized, a treatise that was intended as a doctoral thesis for his psychiatry degree. Fanon published the work as Peau noire, masques blancs or Black Skin, White Masks. Its contents grew out of his own depressing experiences as a black French colonial subject. The book has had, and continues to have, a lasting impact on academic studies of the formation of postcolonialism, racial and ethnic identity and subjectivity, and revolutionary movements and forms of protest. This chapter considers how the early publication history of Fanon’s works in America shaped how American activists and academics received him. The study of Fanon’s works is important as Fanon is regarded as an insightful commentator on the psychic toll of racism, an incisive critic of colonialism, and an advocate of violent revolutionary resistance.Less
This chapter focuses on the ideas put forth by Frantz Fanon. Fanon wrote a treatise in 1952 on the psyche of the colonized, a treatise that was intended as a doctoral thesis for his psychiatry degree. Fanon published the work as Peau noire, masques blancs or Black Skin, White Masks. Its contents grew out of his own depressing experiences as a black French colonial subject. The book has had, and continues to have, a lasting impact on academic studies of the formation of postcolonialism, racial and ethnic identity and subjectivity, and revolutionary movements and forms of protest. This chapter considers how the early publication history of Fanon’s works in America shaped how American activists and academics received him. The study of Fanon’s works is important as Fanon is regarded as an insightful commentator on the psychic toll of racism, an incisive critic of colonialism, and an advocate of violent revolutionary resistance.
Anthony P. Maingot
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780813061061
- eISBN:
- 9780813051345
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813061061.003.0006
- Subject:
- Society and Culture, Latin American Studies
Without specific reference to Haiti, two theories of regional ideology were widely held and circulated throughout the Caribbean: those of the Martinican Frantz Fanon on one hand ans those of the New ...
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Without specific reference to Haiti, two theories of regional ideology were widely held and circulated throughout the Caribbean: those of the Martinican Frantz Fanon on one hand ans those of the New World Group on the other. Both dealt with Marxist ideologies and race. Fanon, in his Algerian War of Liberation phase, argued that only by “liberating violence” against the white colonist could the colonial colored man be freed from his complexes. As a psychiatrist, Fanon had diagnosed an inferiority complex in the colonial, a phenomenon he compared to wearing a white mask over a black skin. The New World Group argued that only with the total elimination of the plantation system and the white elite which governed it could the islands begin the process of develoment. Both theories have proven mistaken.Less
Without specific reference to Haiti, two theories of regional ideology were widely held and circulated throughout the Caribbean: those of the Martinican Frantz Fanon on one hand ans those of the New World Group on the other. Both dealt with Marxist ideologies and race. Fanon, in his Algerian War of Liberation phase, argued that only by “liberating violence” against the white colonist could the colonial colored man be freed from his complexes. As a psychiatrist, Fanon had diagnosed an inferiority complex in the colonial, a phenomenon he compared to wearing a white mask over a black skin. The New World Group argued that only with the total elimination of the plantation system and the white elite which governed it could the islands begin the process of develoment. Both theories have proven mistaken.
Jennifer Radden (ed.)
- Published in print:
- 2004
- Published Online:
- January 2009
- ISBN:
- 9780195149531
- eISBN:
- 9780199870943
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195149531.003.0019
- Subject:
- Philosophy, Philosophy of Mind
This chapter discusses three attempts to theorize the philosophical and cultural issues relevant to raciation in psychiatry: the work of Michel Foucault, Frantz Fanon, and E. V. Wolfenstein. It also ...
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This chapter discusses three attempts to theorize the philosophical and cultural issues relevant to raciation in psychiatry: the work of Michel Foucault, Frantz Fanon, and E. V. Wolfenstein. It also discusses the development of a view that can build on the strengths of previous work and enable forward movement. It argues that the problems of the relations among inner and outer oppression and victim status cannot be understood unless the relation between individual and collectivity is encompassed within a perspective that is beyond psychoanalytic Marxism, for the latter construes individual and social praxis as two separate planes of liberatory praxis.Less
This chapter discusses three attempts to theorize the philosophical and cultural issues relevant to raciation in psychiatry: the work of Michel Foucault, Frantz Fanon, and E. V. Wolfenstein. It also discusses the development of a view that can build on the strengths of previous work and enable forward movement. It argues that the problems of the relations among inner and outer oppression and victim status cannot be understood unless the relation between individual and collectivity is encompassed within a perspective that is beyond psychoanalytic Marxism, for the latter construes individual and social praxis as two separate planes of liberatory praxis.
Angela Naimou
- Published in print:
- 2015
- Published Online:
- September 2015
- ISBN:
- 9780823264766
- eISBN:
- 9780823266616
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823264766.003.0005
- Subject:
- Literature, World Literature
This chapter reads John Edgar Wideman’s Fanon as a novel whose ostensible failure to give voice to the historical Frantz Fanon generates experimental narrative modes for representing the human ...
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This chapter reads John Edgar Wideman’s Fanon as a novel whose ostensible failure to give voice to the historical Frantz Fanon generates experimental narrative modes for representing the human personality as a literary and legal category. The novel disrupts narrative genres of personal development that define the normative subject of human rights and civil law by subjecting them to processes of fracture and incorporation adapted from Romare Bearden’s collage aesthetics. Using narrative collage, the novel reworks the historical Fanon’s metaphor of the mask as a distortion of psychological development. The chapter argues that the novel refashions the person as itself a mask, questioning both contemporary rights discourse and the potential for anti-colonial, anti-racist revolution. Masks of personhood salvage the revolutionary personality, amplifying a decolonial voice in a world defined by ongoing violence done to those caught within the legal framework of personhood, with its promise of human rights.Less
This chapter reads John Edgar Wideman’s Fanon as a novel whose ostensible failure to give voice to the historical Frantz Fanon generates experimental narrative modes for representing the human personality as a literary and legal category. The novel disrupts narrative genres of personal development that define the normative subject of human rights and civil law by subjecting them to processes of fracture and incorporation adapted from Romare Bearden’s collage aesthetics. Using narrative collage, the novel reworks the historical Fanon’s metaphor of the mask as a distortion of psychological development. The chapter argues that the novel refashions the person as itself a mask, questioning both contemporary rights discourse and the potential for anti-colonial, anti-racist revolution. Masks of personhood salvage the revolutionary personality, amplifying a decolonial voice in a world defined by ongoing violence done to those caught within the legal framework of personhood, with its promise of human rights.
David Johnson
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780198183150
- eISBN:
- 9780191673955
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198183150.003.0004
- Subject:
- Literature, Shakespeare Studies, Film, Media, and Cultural Studies
Israel Gollancz's lavish collection commemorating the tercentenary of William Shakespeare's death, A Book of Homage to Shakespeare, includes homage with words of praise written by Solomon Plaatje, a ...
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Israel Gollancz's lavish collection commemorating the tercentenary of William Shakespeare's death, A Book of Homage to Shakespeare, includes homage with words of praise written by Solomon Plaatje, a black South African in London at the time petitioning the British government to intervene in South Africa against racist legislation passed by the Union government. Plaatje's position in both political and cultural terms was complicated, and this chapter reflects on how he negotiated his relationship with the British state and with Shakespeare. It examines Shakespeare in his 1916 form, surveying both the Shakespeare Tercentenary Celebrations in England and the Cape Colony, and Shakespeare's deployment in the education system of the Cape in 1916. In addition, the chapter focuses on how different thinkers, like Frantz Fanon and Karl Marx, have tried to make sense of Plaatje's relation with Shakespeare.Less
Israel Gollancz's lavish collection commemorating the tercentenary of William Shakespeare's death, A Book of Homage to Shakespeare, includes homage with words of praise written by Solomon Plaatje, a black South African in London at the time petitioning the British government to intervene in South Africa against racist legislation passed by the Union government. Plaatje's position in both political and cultural terms was complicated, and this chapter reflects on how he negotiated his relationship with the British state and with Shakespeare. It examines Shakespeare in his 1916 form, surveying both the Shakespeare Tercentenary Celebrations in England and the Cape Colony, and Shakespeare's deployment in the education system of the Cape in 1916. In addition, the chapter focuses on how different thinkers, like Frantz Fanon and Karl Marx, have tried to make sense of Plaatje's relation with Shakespeare.
Ben Etherington
- Published in print:
- 2017
- Published Online:
- May 2018
- ISBN:
- 9781503602366
- eISBN:
- 9781503604094
- Item type:
- chapter
- Publisher:
- Stanford University Press
- DOI:
- 10.11126/stanford/9781503602366.003.0005
- Subject:
- Literature, Criticism/Theory
Chapter 5 is the book’s central literary study. It “slow reads” Frantz Fanon’s epochal essay “The Lived Experience of the Black” as a critical dramatization of Aimé Césaire’s Cahier d’un retour au ...
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Chapter 5 is the book’s central literary study. It “slow reads” Frantz Fanon’s epochal essay “The Lived Experience of the Black” as a critical dramatization of Aimé Césaire’s Cahier d’un retour au pays natal (Notebook of a Return to the Native Land). Reconstructing the full literary and philosophical context of the essay, the chapter argues that Fanon’s riposte to Jean-Paul Sartre’s misreading of the primitivism of the negritude poets consists of himself enacting Césaire’s primitivism. In Fanon reading Césaire, we observe literary primitivism achieving consciousness of itself as a historical phenomenon. The chapter argues for the centrality of Césaire’s achievement to literary primitivism, at the heart of which lies a poetics of passionate sarcasm.Less
Chapter 5 is the book’s central literary study. It “slow reads” Frantz Fanon’s epochal essay “The Lived Experience of the Black” as a critical dramatization of Aimé Césaire’s Cahier d’un retour au pays natal (Notebook of a Return to the Native Land). Reconstructing the full literary and philosophical context of the essay, the chapter argues that Fanon’s riposte to Jean-Paul Sartre’s misreading of the primitivism of the negritude poets consists of himself enacting Césaire’s primitivism. In Fanon reading Césaire, we observe literary primitivism achieving consciousness of itself as a historical phenomenon. The chapter argues for the centrality of Césaire’s achievement to literary primitivism, at the heart of which lies a poetics of passionate sarcasm.
Drucilla Cornell and Kenneth Michael Panfilio
- Published in print:
- 2010
- Published Online:
- March 2011
- ISBN:
- 9780823232505
- eISBN:
- 9780823235643
- Item type:
- book
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fso/9780823232505.001.0001
- Subject:
- Philosophy, Political Philosophy
In dialogue with Afro-Caribbean philosophy, this book seeks in Cassirer's philosophy of symbolic forms a new vocabulary for approaching central intellectual and political issues of our time. For ...
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In dialogue with Afro-Caribbean philosophy, this book seeks in Cassirer's philosophy of symbolic forms a new vocabulary for approaching central intellectual and political issues of our time. For Cassirer, what makes humans unique is that we are symbolizing creatures destined to come into a world through varied symbolic forms; we pluralistically work with and develop these forms as we struggle to come to terms with who we are and our place in the universe. This approach can be used as a powerful challenge to hegemonic modes of study that mistakenly place the Western world at the center of intellectual and political life. Indeed, the book argues that the symbolic dimension of Cassirer's thinking of possibility can be linked to a symbolic dimension in revolution via the ideas of Frantz Fanon, who argued that revolution must be a thoroughgoing cultural process, in which what is at stake is nothing less than how we symbolize a new humanity and bring into being a new set of social institutions worthy of that new humanity.Less
In dialogue with Afro-Caribbean philosophy, this book seeks in Cassirer's philosophy of symbolic forms a new vocabulary for approaching central intellectual and political issues of our time. For Cassirer, what makes humans unique is that we are symbolizing creatures destined to come into a world through varied symbolic forms; we pluralistically work with and develop these forms as we struggle to come to terms with who we are and our place in the universe. This approach can be used as a powerful challenge to hegemonic modes of study that mistakenly place the Western world at the center of intellectual and political life. Indeed, the book argues that the symbolic dimension of Cassirer's thinking of possibility can be linked to a symbolic dimension in revolution via the ideas of Frantz Fanon, who argued that revolution must be a thoroughgoing cultural process, in which what is at stake is nothing less than how we symbolize a new humanity and bring into being a new set of social institutions worthy of that new humanity.
Linnell Secomb
- Published in print:
- 2007
- Published Online:
- September 2012
- ISBN:
- 9780748623679
- eISBN:
- 9780748671854
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748623679.003.0006
- Subject:
- Philosophy, Political Philosophy
This chapter explains Frantz Fanon's reflections on the risks of interracial love in colonial contexts of racial inequality. Fanon's Black Skin, White Mask reports the situation of the black and ...
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This chapter explains Frantz Fanon's reflections on the risks of interracial love in colonial contexts of racial inequality. Fanon's Black Skin, White Mask reports the situation of the black and elaborates the subjectivities and the neuroses that arise in colonial contexts. While Fanon remains oriented mainly toward the experience of black love of whiteness, Tracey Moffatt refines this story tracing the consequences of black-white colonial love. The different tone adopted in Fanon's reading of black women's and men's desires indicates a greater uneasiness about relations between black women and white men. Gayatri Spivak's A Critique of Postcolonial Reason reflect on the impacts of the operation of white humanist benevolent love in the colonial context. The ambiguities and the paradoxes, the dangers and the destructive potential, of love become apparent in the fraught engagements of colonial and postcolonial relations.Less
This chapter explains Frantz Fanon's reflections on the risks of interracial love in colonial contexts of racial inequality. Fanon's Black Skin, White Mask reports the situation of the black and elaborates the subjectivities and the neuroses that arise in colonial contexts. While Fanon remains oriented mainly toward the experience of black love of whiteness, Tracey Moffatt refines this story tracing the consequences of black-white colonial love. The different tone adopted in Fanon's reading of black women's and men's desires indicates a greater uneasiness about relations between black women and white men. Gayatri Spivak's A Critique of Postcolonial Reason reflect on the impacts of the operation of white humanist benevolent love in the colonial context. The ambiguities and the paradoxes, the dangers and the destructive potential, of love become apparent in the fraught engagements of colonial and postcolonial relations.
Jeremy F. Lane
- Published in print:
- 2012
- Published Online:
- June 2013
- ISBN:
- 9781846317538
- eISBN:
- 9781846317200
- Item type:
- chapter
- Publisher:
- Liverpool University Press
- DOI:
- 10.5949/UPO9781846317200.008
- Subject:
- Literature, World Literature
This chapter discusses Frantz Fanon's interest in jazz music, a prominent manifestation of creolized American culture. It argues that Fanon's biographer David Macey misunderstands and underestimates ...
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This chapter discusses Frantz Fanon's interest in jazz music, a prominent manifestation of creolized American culture. It argues that Fanon's biographer David Macey misunderstands and underestimates the importance of Fanon's allusions to jazz. It calls into question Françoise Vergès's critique of Fanon's ‘disavowal’ of the ‘reality’ of his Creole identity in favour of a reinvention of his ‘filiation’ and ‘symbolic ancestry in Algeria’. Fanon's allusions to jazz form an integral part of his critique of Léopold Sedar Senghor's conception of négritude. Senghor had presented jazz as an important expression of an essentialized négre identity rooted in the unchanging rhythms of an organic rural community.Less
This chapter discusses Frantz Fanon's interest in jazz music, a prominent manifestation of creolized American culture. It argues that Fanon's biographer David Macey misunderstands and underestimates the importance of Fanon's allusions to jazz. It calls into question Françoise Vergès's critique of Fanon's ‘disavowal’ of the ‘reality’ of his Creole identity in favour of a reinvention of his ‘filiation’ and ‘symbolic ancestry in Algeria’. Fanon's allusions to jazz form an integral part of his critique of Léopold Sedar Senghor's conception of négritude. Senghor had presented jazz as an important expression of an essentialized négre identity rooted in the unchanging rhythms of an organic rural community.
David Lloyd
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9780823282388
- eISBN:
- 9780823284948
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823282388.003.0004
- Subject:
- Philosophy, Aesthetics
Working from the aesthetic thought of Kant and Schiller, “Race under Representation” elaborates how metonymy and metaphor function in the formation of the stereotype. Racialization works through the ...
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Working from the aesthetic thought of Kant and Schiller, “Race under Representation” elaborates how metonymy and metaphor function in the formation of the stereotype. Racialization works through the organizing tropes of representation and those tropes embody an order of representation, framing a civilizational narrative for which inclusion always functions simultaneously as excision. The metaphorical place of whiteness, or the “Subject without properties,” is constitutively barred to the racialized subject, as the work of Tayeb Salih and Frantz Fanon illustrates. Inclusion always requires the effective but impossible erasure of race even as it repeatedly constitutes racial positions. The chapter critiques the notion of “under-representation” in its demographic usage, arguing that the goal of inclusion consolidates institutional claims to universality and reaffirms the violence of the racial regime of representation that relegates racial others to the exteriority of race “under representation.”Less
Working from the aesthetic thought of Kant and Schiller, “Race under Representation” elaborates how metonymy and metaphor function in the formation of the stereotype. Racialization works through the organizing tropes of representation and those tropes embody an order of representation, framing a civilizational narrative for which inclusion always functions simultaneously as excision. The metaphorical place of whiteness, or the “Subject without properties,” is constitutively barred to the racialized subject, as the work of Tayeb Salih and Frantz Fanon illustrates. Inclusion always requires the effective but impossible erasure of race even as it repeatedly constitutes racial positions. The chapter critiques the notion of “under-representation” in its demographic usage, arguing that the goal of inclusion consolidates institutional claims to universality and reaffirms the violence of the racial regime of representation that relegates racial others to the exteriority of race “under representation.”
Jeremy Matthew Glick
- Published in print:
- 2016
- Published Online:
- September 2016
- ISBN:
- 9781479844425
- eISBN:
- 9781479814855
- Item type:
- chapter
- Publisher:
- NYU Press
- DOI:
- 10.18574/nyu/9781479844425.003.0002
- Subject:
- Society and Culture, Cultural Studies
This ouverture, or opening of the theoretical and critical stakes of my study, rehearses questions of comparison, immediacy in the archive, and the complications of collaboration in a series of ...
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This ouverture, or opening of the theoretical and critical stakes of my study, rehearses questions of comparison, immediacy in the archive, and the complications of collaboration in a series of juxtapositions that include C.L.R. James’s review of two works by Raymond Williams, the composition of Fanon’s Black Skin, White Masks, Edouard Glissant on the conditions of Caribbean theater, Fanon versus Paul Robeson on the Vietnamese Revolution, and the applicability of Brechtian thought to studies of Black radicalism as well as the question of use in Brechtian poetics.Less
This ouverture, or opening of the theoretical and critical stakes of my study, rehearses questions of comparison, immediacy in the archive, and the complications of collaboration in a series of juxtapositions that include C.L.R. James’s review of two works by Raymond Williams, the composition of Fanon’s Black Skin, White Masks, Edouard Glissant on the conditions of Caribbean theater, Fanon versus Paul Robeson on the Vietnamese Revolution, and the applicability of Brechtian thought to studies of Black radicalism as well as the question of use in Brechtian poetics.
Stephen Henighan
- Published in print:
- 2000
- Published Online:
- June 2013
- ISBN:
- 9780853235668
- eISBN:
- 9781846313851
- Item type:
- chapter
- Publisher:
- Liverpool University Press
- DOI:
- 10.5949/liverpool/9780853235668.003.0008
- Subject:
- Society and Culture, Latin American Studies
This chapter examines Alejo Carpentier's Caribbean novel El siglo de las luces and Frantz Fanon's Caribbean treatise Peau noir, masques blancs. The work by Aimé Césaire laid the intellectual ...
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This chapter examines Alejo Carpentier's Caribbean novel El siglo de las luces and Frantz Fanon's Caribbean treatise Peau noir, masques blancs. The work by Aimé Césaire laid the intellectual foundations for both Fanon's and Carpentier's work. The juxtaposition of these works opens up the thorny question of the usefulness and consequences of meshing postcolonial discourse with Latin American cultural production. The oscillation between these two extremities makes up the central tension to be taken into account when observing the interplay of postcolonial theory and Latin American culture. This chapter shows that Carpentier's history of the French Caribbean warns the contradictions of the context which created Fanon.Less
This chapter examines Alejo Carpentier's Caribbean novel El siglo de las luces and Frantz Fanon's Caribbean treatise Peau noir, masques blancs. The work by Aimé Césaire laid the intellectual foundations for both Fanon's and Carpentier's work. The juxtaposition of these works opens up the thorny question of the usefulness and consequences of meshing postcolonial discourse with Latin American cultural production. The oscillation between these two extremities makes up the central tension to be taken into account when observing the interplay of postcolonial theory and Latin American culture. This chapter shows that Carpentier's history of the French Caribbean warns the contradictions of the context which created Fanon.
- Published in print:
- 2007
- Published Online:
- March 2013
- ISBN:
- 9780226429724
- eISBN:
- 9780226429779
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226429779.003.0006
- Subject:
- History, History of Science, Technology, and Medicine
Frantz Fanon, the Algiers School's most prominent detractor, was merely one voice in a cacophony of protest against colonial psychiatric racism in the twentieth century. This chapter argues that ...
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Frantz Fanon, the Algiers School's most prominent detractor, was merely one voice in a cacophony of protest against colonial psychiatric racism in the twentieth century. This chapter argues that Fanon must be placed in a wider context of resistance that included not only physicians, but also budding post-colonial theorists such as Albert Memmi and fiction writers such as Kateb Yacine. An analysis of works by Fanon's contemporaries—especially Kateb—reveals the extent to which colonized intellectuals inscribed their experiences of suffering and violence in a medicalized language. Central themes for Fanon, including the psychological effects of colonialism, the violence of the colonial encounter, and the regulatory function of colonial psychiatry, made lasting impressions on North African novelists, political theorists, and physicians who contested the colonial order. Borrowing from recent work in medical anthropology, this chapter charts the development of an intellectual culture of resistance that took aim at medical and psychiatric forms of knowledge while highlighting the experiences that shaped local imaginings of violence and suffering in the twentieth-century Maghreb.Less
Frantz Fanon, the Algiers School's most prominent detractor, was merely one voice in a cacophony of protest against colonial psychiatric racism in the twentieth century. This chapter argues that Fanon must be placed in a wider context of resistance that included not only physicians, but also budding post-colonial theorists such as Albert Memmi and fiction writers such as Kateb Yacine. An analysis of works by Fanon's contemporaries—especially Kateb—reveals the extent to which colonized intellectuals inscribed their experiences of suffering and violence in a medicalized language. Central themes for Fanon, including the psychological effects of colonialism, the violence of the colonial encounter, and the regulatory function of colonial psychiatry, made lasting impressions on North African novelists, political theorists, and physicians who contested the colonial order. Borrowing from recent work in medical anthropology, this chapter charts the development of an intellectual culture of resistance that took aim at medical and psychiatric forms of knowledge while highlighting the experiences that shaped local imaginings of violence and suffering in the twentieth-century Maghreb.
David Lloyd
- Published in print:
- 2018
- Published Online:
- May 2019
- ISBN:
- 9780823282388
- eISBN:
- 9780823284948
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823282388.003.0003
- Subject:
- Philosophy, Aesthetics
“The Pathological Sublime” shows how Kant’s location of aesthetic experience in the subjective yet universal judgment of taste generates a concept of representation that is fundamentally racial and ...
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“The Pathological Sublime” shows how Kant’s location of aesthetic experience in the subjective yet universal judgment of taste generates a concept of representation that is fundamentally racial and developmental. He labels Edmund Burke’s alternative approach to aesthetic affects “pathological,” meaning an unfree state based on sensation, fear or desire. The pathological subject is the antithesis of the ethical human who can participate in civil society through sharing the common sense that grounds aesthetic universality. Burke’s reflections on the sublime horror inspired by the sight of a black woman mark the limit of the argument for universality he bases on sensations. Where Frantz Fanon’s racial phenomenology of being seen in Black Skin White Masks dramatizes his “lived experience” of being barred from human identity, Burke’s anecdote foregrounds the anxious abyss into which the encounter with blackness throws the white subject and his representational schemas.Less
“The Pathological Sublime” shows how Kant’s location of aesthetic experience in the subjective yet universal judgment of taste generates a concept of representation that is fundamentally racial and developmental. He labels Edmund Burke’s alternative approach to aesthetic affects “pathological,” meaning an unfree state based on sensation, fear or desire. The pathological subject is the antithesis of the ethical human who can participate in civil society through sharing the common sense that grounds aesthetic universality. Burke’s reflections on the sublime horror inspired by the sight of a black woman mark the limit of the argument for universality he bases on sensations. Where Frantz Fanon’s racial phenomenology of being seen in Black Skin White Masks dramatizes his “lived experience” of being barred from human identity, Burke’s anecdote foregrounds the anxious abyss into which the encounter with blackness throws the white subject and his representational schemas.
