A new, massive collection of published and unpublished works by Frantz Fanon, reveals his intellectual and political motivations, but also proves him enigmatic and inscrutable as ever. From a research standpoint, however, these movements are something of a disaster.
Fanon, I am writing you in regards to your book The Wretched of the Earth. Before discussing your book in detail, I would like to thank you for writing it. Evidently it was written with passion. This letter serves as a means to recognize the continued resonance your work holds amidst our ever-changing geopolitical realities.
Moreover your work, particularly its emphases on structures of power as well as experiential learning has had a direct impact on me. Increasing my understanding of my position in this world, The Wretched of the Earth has influenced my decision to relocate to South Africa as a volunteer with the Rural Women's Movement I anticipate the perspective gained from this experience will be incalculable.
I would also like to address the reflexive nature of your work, the romantic tendencies of The Wretched of the Earth, while placing you in dialogue with figures both present and past such as Arendt, Gelderloos and Wright. However, you certainly lay out the shortfalls of violence insofar as its destructive impact on those responsible for rebirthing the nation as well as the need to maintain discipline; unfettered or completely spontaneous violence is doomed to lead to a short-lived liberation struggle.
Key to this is the necessity for the intellectual to provide a political education to the masses, himself undergoing revitalization during the experience.
Perhaps most poignantly, you note the necessity to continue the struggle post-liberation, as white supremacy may take a new shape in an elite-led postcolonial order. Would the liberation not provide the most relief to these individuals, as they would experience the greatest reinvigoration of self?
I realized that your statement forms the basis for oppositional arguments to so-called post-racial or color-blind policies, policies that privilege and view formal equality as both fair and the solution to racism. Essentially, postracialism posits racism simply as a legal constraint thus when it is made formally illegal, such as with the end of legal segregation in America, no further action is needed; the problem disappears.
Postracialism serves to problematize injustices, leading to a line of thought that ignores structural imperatives; imagining that once racist law is declared illegitimate politically, culturally or legally, racism will end.
Similarly, once colonial powers withdraw, foreign exploitation will end. Ideologies of color-blindness are inherently flawed as they fail to address various historical inequalities and privileges.
Perhaps the greatest contemporary manifestation of color-blindness or postracialism and its inherent maniacal emphasis on the present is the rise of the model-minority phenomena; used to frame initiatives such as affirmative action not as historical correctives, but rather as special treatment at the expense of members of more meritorious communities.
The model-minority argument posits a zero sum situation wherein groups such as South and East Asian communities succeed due to thrift and hard work; while African-Americans stagnate due to laziness, single parent homes and so on, thus policies that provide resources to African-American communities deprive more deserving Asian-American communities.
Essentially a strong work ethic and fiscal responsibility are highlighted as the exclusive reasons for success while ignoring historical circumstances that inform the context in which communities operate.
Author Vijay Prashad notes that these respective narratives or categorizations are superimposed onto a global context such as economic powerhouse East Asia and debt-ridden Africa.
Color-blind positions assume that all individuals are beginning with the same resources, with the same opportunities. This is a result not of a stronger work ethic or thrift but rather American immigration policies that favored skilled immigrants and their relatives.
In some respects this is a domestic, metropolitan parallel to your concerns over the role of former African liberation leaders turned post-colonial politicians and their participation in the neo-colonial order.
Instead of erasing the past to further exploitation, the past is hailed to justify contemporary conditions. In both situations historical narratives are manipulated or erased to foster continued inequalities. Your insight into the intellectuals on the fringes of and later expelled from the nationalist parties was particularly important.
Throughout this process the intellectual undergoes a psychological emancipation or a vitalization of consciousness in a Hegelian sense. It is through these interactions brought on by common cause of national liberation that the colonized intellectual frees him or herself intellectually, shedding the chains of colonial thought such as individualism.Preamble; This Report is dedicated to comrade Violet Seboni, who was prematurely taken away from the movement.
Comrade Violet was a good example of the shop floor based and shop-stewards activism that has characterised COSATU for more than two decades. Describe here, eh? In American media, Canada is a sweet, quirky and slightly backwards version of nationwidesecretarial.com's as if you took everyone from Minnesota, gave them an obsession with hockey note (OK, it's practically an unofficial religion), and made that an .
Search the world's information, including webpages, images, videos and more. Google has many special features to help you find exactly what you're looking for.
These notes provide a tantalizing, if fragmentary, glimpse of Fanon as a teacher on such topics as ego formation, racism in the United States, and colonial labor. Mar 07, · Frantz Fanon was a Martinique-born French psychiatrist, philosopher, and revolutionary.
He was the author of Black Skin, White Masks (), A Dying Colonialism (), The Wretched of the Earth () and Toward the African Revolution (a collection of essays and letters published in ).
Another Look at the Cultural Cringe.
L. J. Hume. Foreward. The publication of this occasional paper signals an ambition on the part of the Centre for Independent Studies to pay more attention to broad cultural issues.