By Ato Sekyi-Otu
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 major richness of his paintings. A Caribbean psychiatrist educated in France after global battle II and an eloquent observer of the results of French colonialism on its matters from Algeria to Indochina, Fanon was once a debatable figure--advocating nationwide liberation and resistance to colonial energy in his bestsellers, Black epidermis, White mask and The Wretched of the Earth. however the controversies attending his life--and dying, 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 means of examining it as one dramatic dialectical narrative.Fanon's Dialectic of expertise invitations us to determine Fanon as a dramatist enacting a circulate of experience--the drama of social brokers within the colonial context and its aftermath--in a fashion idiosyncratically patterned at the narrative constitution of Hegel's Phenomenology of Spirit. via spotting the centrality of expertise to Fanon's paintings, Sekyi-Otu permits us to understand this a lot misunderstood determine in the culture of political philosophy from Aristotle to Arendt.
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Extra info for Fanon's Dialectic of Experience
In a way, my interpretive procedure, treating The Wretched of the Earth as the pivotal text, reads Fanon's discourse as coquetting with Hegel. I begin by reconstructing Fanon's representation of what the colonized subject's bondage and insurrection look like when, according to the stage directions of "Concerning Violence" (the opening chapter of The Wretched of the Earth), "you apprehend the colonial context in its immediacy" (DT, 9; WE, 40, my emphasis: RT). " The principal structure depicted here is that of domination as the consequence of an abrupt event of conquest, one that foists upon a vanquished race modes of material and symbolic production wholly alien to its native necessities.
Like the "black soul" which, according to Fanon, is but a "white artifact," the effects of these power relations and contestations in psyche, economy, polity, and culture are radically contingent products of political history, not the selfgenerated manifestations or "moments" of Spirit's transcendental itinerary. " Judgment: this preeminently political activity will be made necessary precisely because Fanon's narrative will report critical moments in the journey of experience when the very dialectical enlightenment achieved by the colonized subject in revolt eventuates not in the comedy of self-recognition and absolute knowledge, but rather in the disclosure of yet more tangled manifestations of the problems of freedom and community.
The genealogy of what Achebe has called "the great collusive swindle" that 24 " " " " " REREADING FANON is neocolonialism would then be detected in the political and moral economy of the colonial experience. 3o Above all, such a reading would provide a powerful critical weapon with which to contest African nationalism's seductive strategy: its stage theory of historical agenda, by which I mean its repressive plea for closing ranks at all cost for now, deferring to another time other questions of social subjugation and separation-questions that just may have something to do with our common irreducible humanity, questions that are at any rate cognate with the social matter of political discourse.