Abstract
Efforts to ‘decolonize’ social work, along with the contemporary resurgence of racism and fascism, might prompt a return to the work of Frantz Fanon. Mostly focusing on Black Skin, White ...Masks and a recent collection, Alienation and Freedom, it is argued that Fanon’s commitment to liberation and the creation of a ‘new humanism’ was reflected in both his anti-colonial politics and in his practice as a psychiatrist. A defining characteristic of Fanon’s professional role is that he tried to imbue it with same values and progressive aspirations central to his political project. It is maintained that Fanon’s aspiration to dismantle obstacles to democracy is reflected in his aspiration to confront oppressive categories pertaining to ‘race’ and also those rooted in the ‘common sense’ of the Psychiatric Hospital. In both contexts, his political and professional contributions convey significant messages for social work and chime with the ethical commitments of the profession to promote the ‘liberation of people’.
This article fosters a new relationship between linguistic and medical anthropology by decolonizing foundational conceptions of language and health. It reintroduces John Locke as a ...philosopher‐physician who used diagnosis of language disorders to impose a regime of communicability—reducing language to exchanging transparent, stable, purely referential signs. By deeming white, elite, able‐bodied European men alone capable of enacting this self‐help program, he connected communicability to whiteness and turned it into a means of evaluating and subordinating all others. Communicability also enabled him to shape how physicians produce knowledge in empiricist, atheoretical, observational fashion. I then trace physician‐philosopher Frantz Fanon's critique of how colonialism denies communicability to racialized subjects. Fanon's analysis of colonial medicine shows how clinical encounters can produce incommunicable subjects. Given that constructions of communicability have become highly visible features of medical education and practice and social‐scientific research on it, the article extends Fanon's analysis of physician‐patient communication more generally to ask if contemporary efforts to regiment clinical interactions and assess the communicable success of patients and doctors alike turn them into sites of incommunicability—assessments of communicable failure—for both parties. The article ends by imagining worlds beyond the oppressive weight of communicability and the stigma of incommunicability.
Resumen
Este artículo promueve una nueva relación entre la antropología lingüística y médica al descolonizar las concepciones fundacionales del lenguaje y la salud. Reintroduce a John Locke como un médico‐filósofo que utilizó el diagnóstico de los trastornos del lenguaje para imponer un régimen de comunicabilidad, reduciendo el lenguaje al intercambio de signos transparentes, estables y puramente referenciales. Al considerar que los hombres europeos blancos, de élite y sin discapacidad, son los únicos capaces de este programa de autoayuda, conectó la comunicabilidad con la blanquitud y la convirtió en un medio para evaluar y subordinar a todos los demás. La comunicabilidad también le permitió dar forma a cómo los médicos producen conocimiento de manera empirista, ateórica y observacional. Luego el ensayo se enfoca en el análisis crítico del médico‐filósofo Frantz Fanon sobre cómo el colonialismo niega la comunicabilidad a los sujetos racializados. El análisis de la medicina colonial de Fanon muestra cómo los encuentros clínicos pueden producir sujetos incomunicables. Dado que las construcciones de comunicabilidad se han convertido en características muy visibles de la educación y la práctica médica y de la investigación científica social al respecto, el ensayo amplía el análisis de Fanon de la comunicación médico‐paciente de manera más general para preguntar si los esfuerzos contemporáneos para reglamentar las interacciones clínicas y evaluar la capacidad comunicabilidad de pacientes y médicos convierte la medicina clínica en sitio de incomunicabilidad—evaluaciones de fracasos de comunicabilidad—para ambas partes. El ensayo termina imaginando mundos más allá del peso opresivo de la comunicabilidad y el estigma de la incomunicabilidad. incomunicabilidad, John Locke, Frantz Fanon, colonialismo, interacción entre médicos y pacientes
ABSTRACT
Abstract: What is freedom without the ability to wonder and imagine new ways of being in the world? This question is at the heart of the works and contributions of Frantz Fanon and James H. ...Cone in their responses to the colonialities operating in the Black world, and the appropriate response to such colonialities through the medium of strategic alliances and a theological imagination of what it means to be human that is oriented towards blackness itself. However, since blackness is a production of white gaze, it is intended to embody pathologies of dehumanisation. Fanon and Cone do not shy away from shedding light on these pathologies. However, rather than slipping into the realm of nihilism, a pneumatological turn is articulated that allows for blackness to be a medium of encountering the gift of authentic humanity that is in solidarity with God's epiphany of life in the world. Fanon's and Cone's centring of rebellion as the pathway for an embrace of an anthropology of freedom is retrieved as a way of understanding the link between hope and a rich reading of anthropology of freedom that blackness evokes.
Die vorliegende Arbeit thematisiert etablierte Lesarten von Frantz Fanons Werk und hinterfragt diese kritisch. Ausgangspunkt der Betrachtung ist die bestehende Kritik an Auffassungen von Fanon ...innerhalb der postcolonial studies, derzufolge AutorInnen, die sich in dem Feld verorten, Fanons Werk zur Bekräftigung eigener Positionen instrumentalisieren würden. Dieses Phänomen, das im Diskurs als "the appropriation of Frantz Fanon" bezeichnet wird, gehe mit einer Entkoppelung Fanons von seiner eigenen Biographie einher. Dieser Artikel formuliert einen Entwurf Fanons, welcher sich strikt an seiner Biographie orientiert und stellt diesen anderen, ahistorischen und "entzeitlichten" Deutungen Fanons gegenüber. Anhand dieses Entwurfs, welcher den Anspruch erhebt, einen singulären, historischen Fanon abzubilden, dekonstruiert der vorliegende Beitrag sowohl den Mythos von Frantz Fanon als Apologet der Gewalt als auch seine Rolle als Postkolonialist avant la lettre.
The AIDS response triggered unrivalled investments in health, led to the creation of new public, private, and philanthropic global health institutions, and contributed substantially to the central ...place of health in the UN-led Millennium Development Goals. In a companion paper, Peter Piot and Thomas Quinn argued that the “unprecedented global response to the AIDS pandemic can serve as a paradigm for the response to other global health threats”. Yet in his short life he wrote three books—Black Skin, White Masks (1952), A Dying Colonialism (1959), and The Wretched of the Earth (1961)—together with dozens of essays and articles, some of which are collected in Toward the African Revolution (1964) and, most recently, Alienation and Freedom (2018).
Frantz Fanon Hudis, Peter
11/2015, Letnik:
15
eBook
Frantz Fanon was an Caribbean and African psychiatrist, philosopher, revolutionary and writer whose works, including Black Skin, White Masks are hugely influential in the fields of post-colonial ...studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the U.S. and South Africa. Frantz Fanon: Philosopher of the Barricades is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. In Hudis' biography, Fanon emerges as neither armchair intellectual nor intransigent militant. He was a political activist who brought his interests in psychology and philosophy directly to bear on such issues as mutual recognition, democratic participation and political sovereignty. This book will speak to all those engaged in the ongoing search for alternatives to oppressive social relations in the 21st century.
This article puts Michel Foucault and Frantz Fanon into dialogue in order to explore the relationships between the constitution of subjects and the production of truth in modern Western societies as ...well as in colonial spaces. Firstly, it takes into account Foucault’s analysis of confessional practices and the effects of subjection, objectivation, and subjectivation generated by the injunction for the subject to tell the truth about him or herself. Secondly, it focuses on the question of interpellation that emerges in the colonial context and on the colonized who, as Fanon illustrates, is always seen as a deceitful subject. Finally, it shows that, despite the difference in the relationships between the constitution of subjectivity and the production of true discourses described by Foucault and Fanon, the transformative dimension enacted by the processes of subjectivation and by the practices of resistance constitutes a shared conceptual and political ground between the two authors.
Recent critical legal scholarship has shown the significance of colonialism for emergence of modern international law.1 Paralleling, sometimes interweaving, with this post-colonial/decolonial reading ...has been a “religious turn” in which scholars highlight the persistence of the theological-political within the ostensible secularity of law.2 Frantz Fanon has much to offer both lines of scholarship. This article revisits the work of Fanon so as to illuminate the significance of his understanding of colonized/racialized identities as “damned” for contemporary juridical scholarship. Fanon’s Les Damnés de la Terre, when read alongside the canonical literary account of the “fall,” John Milton’s Paradise Lost, offers an account of the juridico-theological process constructing an ideal of “humanity” through turning particular subjects into deific surrogates and others into the “damned.” This article develops understandings of postcolonial/decolonial international law, international law and political/juridical theology as well as critiquing the “humanitarianism” of contemporary international legal discourse. Moreover, it helps to establish the necessity of reading Fanon as a thinker of cross-disciplinary significance.
Arendt and Algeria Stern, Adam Y.
Modern intellectual history,
06/2023, Letnik:
20, Številka:
2
Journal Article
Recenzirano
Odprti dostop
This article identifies Algeria as a significant, if obscure, topos in Arendt's writing. It traces various moments of this encounter across Arendt's oeuvre, in well-known texts, such as The Origins ...of Totalitarianism (1951) and “On Violence” (1969), as well as in lesser-known writings, such as “Why the Crémieux Decree Was Abrogated” (1943). In pursuing this trajectory, the article argues that Arendt's sustained engagement with Algeria reflects an ongoing and ambivalent negotiation with French imperialism. While Arendt continually falls back on an apologetic discourse concerning the French imperial nation-state, her text nonetheless hints at an important geometric lesson about the space–time of its legal structure: the differential temporalities governing its regime of assimilation and its regime of decree. Through a parallel recasting of Arendt's famous distinction between power and violence, this article delimits colonial rule in Algeria as a question of speed.
Frantz Fanon uses the metaphor of the Tower of the Past in his conclusion to Peau noire, masques blancs (Black Skin, White Masks) to argue that racialized historical narratives alienate and imprison ...their readers. In the first part of this article I read excerpts from Polybius and Bede to isolate the metaphors that both authors use to describe and explain the phenomenon of empire and its impact on historical understanding. In the second part I return to Fanon, and particularly his discussion of the phrase "Our ancestors, the Gauls," to trace his critique of discourses of ancient history in the context of French colonialism.
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