By Ato Sekyi-Otu
ISBN-10: 0674294394
ISBN-13: 9780674294394
ISBN-10: 0674294408
ISBN-13: 9780674294400
With the flowering of postcolonialism, we go back to Frantz Fanon, a number one theorist of the fight opposed to colonialism. during this thorough reinterpretation of Fanon's texts, Ato Sekyi-Otu guarantees that we go back to him absolutely conscious of the unsuspected formal complexity and great richness of his paintings. A Caribbean psychiatrist proficient in France after global conflict II and an eloquent observer of the consequences of French colonialism on its topics from Algeria to Indochina, Fanon was once a arguable figure--advocating nationwide liberation and resistance to colonial strength in his bestsellers, Black dermis, White mask and The Wretched of the Earth. however the controversies attending his life--and loss of life, which a few ascribed to the CIA--are small compared to these surrounding his paintings. the place admirers and detractors alike have noticeable his rules as an incoherent mix of Existentialism, Marxism, and psychoanalysis, Sekyi-Otu restores order to Fanon's oeuvre by way of examining it as one dramatic dialectical narrative.Fanon's Dialectic of expertise invitations us to work out Fanon as a dramatist enacting a circulate of experience--the drama of social brokers within the colonial context and its aftermath--in a way idiosyncratically patterned at the narrative constitution of Hegel's Phenomenology of Spirit. by means of spotting the centrality of expertise to Fanon's paintings, Sekyi-Otu permits us to appreciate this a lot misunderstood determine in the culture of political philosophy from Aristotle to Arendt.
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Additional resources for Fanon's Dialectic of Experience
Sample text
What is the significance of this internal revision of the standpoint of immediacy? Simply this: that race is the tomb wherein the historical consciousness is interred, alive; that try as it might, the empire can never wholly erase intimations of possibilities native to the very idea of humanity; that there is life after apartheid-no, that there is life, human, all-too-human life, palpitating within the peculiar institution of apartheid. The affinity with Hegel's narrative method suggested by this reading is one that is neither fortuitous nor foisted on Fanon's discourse.
What indeed could be more ideological in the postcolonial condition than such a simplistic and reactive relativism? Ideological in at least one of the senses in which the authors of The German Ideology understood that term: "in all ideology men and their relations appear upside-down as in a camera obscura. "25 After all, what is our situation? An omnivorous transnational capital that requires repressive local political agencies to discipline their populace into acquiescing to its draconian measures; a free market of material and cultural commodities whose necessary condition of existence is the authoritarian state; the incoherent nationalism of dominant elites who are in reality transmitters and enforcers of capital's coercive universals: REREADING FANON""""" 21 this is our historical situation.
27 Could it be that this discourse is characterized not even by a kind of narrative caesura, a representational division of colonial history and the politics of race from the exploration of human history-moving from one to the other as discrete scenes and orders of experience-but rather by a kaleidoscopic tension and unity of plot? If this is so, then we must adjust our reading of semantic relations among Fanon's texts, no less than those within and between scenes and pages of one text, in order to attain a comprehensive understanding of the action of his narrative.
Fanon's Dialectic of Experience by Ato Sekyi-Otu
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