Frantz Fanon

Notes sur la militarisation de la vie algérienne chez Fanon

by Norman Ajari

Frantz Fanon and a Materialist Critical Pedagogy

by Noah De Lissovoy

In Critical Pedagogy: Where Are We Now? (P. McLaren and J.L. Kincheloe, Eds., Peter Lang, 2007)

Fanon's Two Memories

by John E. Drabinski

This essay offers a critical reading of Fanon's Wretched of the Earth, framed by the question of memory. Two memories... more This essay offers a critical reading of Fanon's Wretched of the Earth, framed by the question of memory. Two memories of violence appear in the text: of the colonizer and of intra-African atrocity. Fanon confronts these two memories and argues for the political significance of the former, while dismissing the latter as pre-colonial myth. And so, when read with memory as a frame, we can see how Wretched of the Earth is structured by an imperative to remember a shared history of atrocity (crucial for the formation of the hegemonic class "the colonized") and an imperative to forget the specific experience of atrocity (Fanon's refusal of the memory of Arab and "intertribal" atrocity in sub-Saharan black Africa). For me, this raises real ethical and political problems for Fanon's notion of anti-colonial struggle - due in large part to Fanon's undertheorization of the problem of atrocity and the anarchy of its memory.

The Nexus Between Theory and Practice: The Role of The Intelligentsia

by Khalfani A. Lawson

"Fanon in Furs: Theorist for North Africa's National Liberation in Russian Translation," al-Tawasool 22 (Annaba, Algeria) (June 2008).

by Elizabeth Bishop

An 'Instinctive' Clausewitzian? Mandela on War

by Jonathan Hyslop

Forthcoming in Rita Barnard ed., The Cambridge Companion to Mandela (Cambridge University Press)

Untrapping the Soul of Fanon: Culture, Consciousness and the Future of Pan-Africanism

by Kurt Young

Dubois, Fanon, Cabral: the margins of elite anti-colonial leadership

by Charles F. Peterson

Near Life, Queer Death: Overkill and Ontological Capture

by Eric Stanley

Social Text, Issue 107: Summer 2011

This article examines forms of queer (non)sociality I call near life that are forced to exist, as nonexistence,... more This article examines forms of queer (non)sociality I call near life that are forced to exist, as nonexistence, outside the bounds of possessive humanism. Through a reading of the brutal murders and disarticulation of a number of trans/queer people, I suggest the legal category of "overkill" as a way of apprehending a queer ontology that stands in contrast to the security of an LGBT identity. That the murdered were working class and largely people of color and/or trans/gender nonconforming marks this interpersonal violence as a restaging of larger iterations of necropolitical state violence. As antiqueer violence is written in the social as an outlaw practice, I argue, via Frantz Fanon's reading of Hegel, that these forms of violence are not an aberration but are central to the reproduction of liberal democracy in the United States. Against redemption--violence is the province of the queer, but this does not signal the totality of negation nor the end of queer resistance.

The Veil of Nationalism: Frantz Fanon's "Algeria Unveiled" and Gillo Pontecorvo's The Battle of Algiers

by Lindsey Moore

Kunapipi: Journal of Post-Colonial Writing, 25 (2). pp. 56-73. ISSN 0106-5734

"Frantz Fanon: Travelling Psychoanalysis and Colonial Algeria." Mosaic 42.3 (2009): 127-40.

by Ziad Bentahar

Von der hispanidad zum Panarabismus: Globale Verflechtungen in Argentiniens Nationalismen

by Michael Goebel

in: Geschichte und Gesellschaft, vol. 37 (2011), pp. 523-558.

The article explores the connections of various forms of nationalism in Argentina with Arab countries and pan-Arabism,... more The article explores the connections of various forms of nationalism in Argentina with Arab countries and pan-Arabism, focusing on the 1960s. Contrary to much of the existing scholarship on Argentine nationalism, it maintains that nationalist ideas and movements were not necessarily undermined, but frequently fed by transnational exchange. Analyzing how cultural analogies between Argentina and Arab countries were construed on the basis of pre-existing notions of Argentina as a Hispanic country, the article eventually arrives at broader theoretical considerations about the advantages and predicaments of transnational history.

Fanon and the Négritude Movement

by Cynthia Nielsen

currently under editorial review

Frantz Fanon recounts how his subjectivity as colonized other was constructed and how a politics of white assimilation... more Frantz Fanon recounts how his subjectivity as colonized other was constructed and how a politics of white assimilation contributed to his self-fragmentation. While cognizant of the social forces at play in systemic racialized contexts, Fanon, nonetheless, refuses to deny a black person’s agency. Fanon’s insistence that the oppressed retain their ability to act as free agents and to resist and (re)configure their subjectivity has political, ethical, and philosophical import, as it highlights the fact that the subjugated are not mere things determined from the outside. To the contrary, just as several contingent factors coalesced to create the historical situation in which the colonized subject finds herself, other equally contingent factors—including the oppressed engaging in intentional subversive acts and resistance strategies—can emerge and help to bring about socio-political transformations. Moreover, Fanon, like his teacher Aimé Césaire, understood that the process of decolonization and subject re-narration would occur over a period of time and in various stages. By studying Fanon’s complex relationship to the Négritude movement and by highlighting his appropriation and critique of its themes and variations, Fanon’s resistance tactics come into sharper focus. That is, contrary to worries of Fanon promoting a reactionary racialized essentialism, I argue that Fanon’s employment of essentialized narratives can be interpreted as a variant of (what Spivak calls) strategic essentialism. In short, Fanon, like Césaire, understood that different historical moments require different resistance strategies. His recognition of the need to adopt for a time essentialized narratives for therapeutic and upbuilding purposes, coupled with his understanding of the productive nature of socially constructed identities signals a movement beyond a mere reactionary response still trapped within a binary Manichean framework.

Tensiones y continuidades en la historicidad de la negritud: Aimé Césaire ante Frantz Fanon

by Ricardo Lopez Muñoz

El presente ensayo fue publicado en: Oliva, Elena; Stecher, Lucía; Zapata, Claudia (editoras): Aimé Césaire desde América Latina. Diálogos con el poeta de la Negritud. Ediciones Facultad de Filosofía y Humanidades, Universidad de Chile. Santiago. Págs. 79 - 96. 2011

La Negritud enunciada por Césaire es un discurso que debe ser comprendido desde la praxis de quienes la enarbolan ante... more La Negritud enunciada por Césaire es un discurso que debe ser comprendido desde la praxis de quienes la enarbolan ante la discriminación y el colonialismo. En este sentido, se encuentra en permanente mutación, conforme se ubica en el tiempo y los contextos donde las comunidades negras enfrentan su subordinación al blanco. Dicha mutación involucra tensiones dentro de su continuidad. La realidad y las experiencias que enfrentan Césaire y Fanon en las Antillas y en África, revelan cómo la Negritud debe adaptarse a contextos donde no siempre ella responde a cabalidad con todo lo liberador que proclama. Sin embargo, también muestra que ella se nutre y potencia de las tensiones que se generan entre sus enunciados y la realidad donde se hace presente.

The dark continent of the postcolonial woman

by Sigrid Bjerre Andersen

The Martiniquean writer and activist Frantz Fanon has famously described the process of formation and being of the... more The Martiniquean writer and activist Frantz Fanon has famously described the process of formation and being of the so-called ‘colonial subject’ from a psychoanalytic perspective. One of the main objections against his view of colonialism is however its complete disregard of the female colonial subject. Ania Loomba (2005) adresses this issue from various angles, and in this essay I discuss the issue further, asking to what degree the critique of Fanon’s absence of gender sensitivity is relevant to postcolonial studies.

Frantz Fanon : lutter contre la bestialisation, démolir le biopouvoir

by Norman Ajari

Communication au séminaire du Groupe de Recherches Matérialistes, le 16.08.11.

'As the smoke of our hopes rose high from the fields': The Arab Spring and the Honneth/Fraser debate

by Scott Schaffer

A talk presented in the Sociology Colloquium, Department of Sociology, the University of Western Ontario, Nov 18/2011. Currently a work in progress.

The Transcendent and the Postcolonial

by Andreas Krebs

Resistance Through Re-Narration: Fanon on De-constructing Racialized Subjectivities

by Cynthia Nielsen

African Identities: Journal of Economics, Culture, and Society 9:4 (Dec 2011): 363-85. DOI:10.1080/14725843.2011.614410.

Frantz Fanon offers a lucid account of his entrance into the white world where the weightiness of the ‘white gaze’... more Frantz Fanon offers a lucid account of his entrance into the white world where the weightiness of the ‘white gaze’ nearly crushed him. In chapter five of Black Skins, White Masks, he develops his historico-racial and epidermal racial schemata as correctives to Merleau-Ponty’s overly inclusive corporeal schema. Experientially aware of the reality of socially constructed (racialized) subjectivities, Fanon uses his schemata to explain the creation, maintenance, and eventual rigidification of white-scripted ‘blackness’. Through a re-telling of his own experiences of racism, Fanon is able to show how a black person in a racialized context eventually internalizes the ‘white gaze’. In this essay I bring Fanon’s insights into conversation with Foucault’s discussion of panoptic surveillance. Although the internalization of the white narrative creates a situation in which external constraints are no longer needed, Fanon highlights both the historical contingency of ‘blackness’ and the ways in which the oppressed can re-narrate their subjectivities. Lastly, I discuss Fanon’s historically attuned ‘new humanism’, once again engaging Fanon and Foucault as dialogue partners.

Situating Belonging: The role of Historical Archaeology in locating cultural relationships using examples from Australian pastoral domains

by Alistair Paterson