Dislocating Black ClassicismClassics and the Black Diaspora in the Poetry of Aimé Césaire and Kamau Brathwaite

Author(s):  
Emily Greenwood
2008 ◽  
Vol 27 ◽  
pp. 119-123
Author(s):  
Edouard Glissant
Keyword(s):  

Author(s):  
William Ghosh

This book presents a new portrait of V.S. Naipaul, one of the twentieth-century’s most controversial writers about colonialism and its aftermath, by looking at his relationship with the Caribbean, the region of his birth. It argues that whilst Naipaul presented himself as a global public intellectual—a citizen of nowhere—his writing and thought was shaped by his Caribbean intellectual formation, and his investment in Caribbean political debates. Focusing on three key forms of Caribbean writing—the novel, the historical narrative, and the travel narrative—it shows how the generic, stylistic, and formal choices of writers had great political significance. Telling the story of his creative and intellectual development at three crucial points in Naipaul’s career, it offers a new intellectual biography of its principal subject. By showing Naipaul’s crucial place in the history of Caribbean ideas, it also provides new perspectives on a number of major writers and thinkers from the region, including C.L.R. James, Eric Williams, Kamau Brathwaite, Sylvia Wynter, George Lamming, Derek Walcott, Maryse Condé, and David Scott.


2020 ◽  
Vol 93 (4) ◽  
pp. 202-203
Author(s):  
Jeremy Patterson
Keyword(s):  

2021 ◽  
pp. 019145372110175
Author(s):  
Betty Jean Stoneman

Jean-Paul Sartre’s failures in Black Orpheus have been widely and rightly explicated by a number of theorists, most notably Frantz Fanon and Aimé Césaire. Sartre has rightly been criticized for imposing a white gaze onto his reading of colonized African poetry. It would seem that his work offers us no tools for anti-racist work today. For this article, I read his failures in the text alongside his work in The Imaginary and Being and Nothingness to argue that we can learn from his failures and that his failures do offer us conceptual tools for anti-racist work today. I argue that Sartre’s main contribution ought to be understood as a provocation to white people. He is provoking white people to confront how whiteness works in their imaginary. The imaginary is nothing but what one puts into it, and what one puts into it is imbued with the historical, social and cultural. The image is imbued with the individual’s experiences within a historical, social and cultural situation. If this is the case, then the confrontation with and critique of the image is a political act. In confronting and critiquing the image, one is confronting and critiquing the situation in which the image emerges. The hope is that in doing so, white people could transcend the facticity of their whiteness in particular situations for the better, which in turn would have positive consequences for the larger sociopolitical situation.


2019 ◽  
Vol 6 (2) ◽  
pp. 190-209
Author(s):  
Jeong Eun Annabel We

This article argues that the spirit of Bandung’s relevance in a time of resurgent fascist mobilization is in the new logic of movement that the 1955 Afro-Asian conference in Bandung, Indonesia espoused. The critiques of liberal humanism and its relation to fascism by Ernst Bloch, Takeuchi Yoshimi, and Aimé Césaire reveal that an underlying problem of coloniality and movement remain in current paradigm of liberalism. The article situates conceptual reworkings of colonial-fascist movement by the thinkers Takeuchi Yoshimi, Frantz Fanon, and Ch’oe In-Hun within the trajectory of the spirit of Bandung. Through this engagement, the article argues that the spirit of Bandung has called for revolutionary movement beyond the grids of colonial mobility in the transpacific.


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