Frantz Fanon, penseur de l’humanisme radical et précurseur des études postcoloniales

2020 ◽  
Vol 8 (1) ◽  
pp. 59-83
Author(s):  
Mohamed Turki
Keyword(s):  
Jacques Derrida ◽  
Gilles Deleuze ◽  
Aime Cesaire ◽  
Frantz Fanon ◽  
Edward Said ◽  
Albert Memmi ◽  
Gayatri Chakravorty Spivak

Résumé Frantz Fanon s’est concentré principalement sur la violence comme moyen de résistance et de libération anticoloniale, mais aussi sur l’humanisme et les possibilités de sa réalisation. Il s’agit pour lui de dépasser la conception manichéenne de l’Europe, mais aussi de la Négritude à propos de l’homme et d’inventer comme il dit « l’homme total ». Le silence a régné assez longtemps sur la réception des œuvres de Fanon après sa mort, à l’exception de sa réhabilitation vingt ans après aux Antilles lors d’une commémoration. Depuis sa disparition, on est passé de la simple critique du colonialisme à partir du champ économique et politique vers le champ culturel plus complexe et l’essai d’une compréhension plus approfondie de notions telles que celles de « nation », « identité », « imaginaire » ou « hybridité ». De plus, à cette évolution a participé aussi bien le discours foucaldien à propos des pouvoirs que les études abordées par Gilles Deleuze et Jacques Derrida sur la connaissance et le sujet. Ces thèmes ont influencé énormément les auteurs américains des Études postcoloniales dans leurs approches critiques du fait colonial et des phénomènes socioculturels qui en résultent. Ce fut surtout le cas pour Edward Said ainsi que pour d’autres penseurs tels Achille Mbembe, Gayatri Chakravorty Spivak, Homi K. Bhabha et bien d’autres. Mais ce sont avant tout Aimé Césaire, Frantz Fanon et Albert Memmi qui furent les théoriciens pionniers de ce mouvement. Ils ont en effet vécu la situation coloniale de manière directe et l’ont problématisée conceptuellement de sorte qu’ils ont dévoilé les différents aspects d’oppression et d’exclusion du colonialisme et donné ainsi une voix aux colonisés, subalternes et marginalisés. Cet article va tenter tout d’abord de rappeler la part critique de Frantz Fanon à l’égard de l’humanisme classique européen, mais aussi à celui de la Négritude. Par la suite il essaie de présenter sa conception d’un humanisme radical qui prend en considération l’homme, dire même l’humanité dans toute sa totalité, et à la fin il aborde les répercussions de la pensée fanonienne sur l’évolution politique actuelle ainsi que sur les Études postcoloniales.

The Last Muslim Intellectual

2021 ◽  
Author(s):  
Hamid Dabashi
Keyword(s):  
Liberation Theology ◽  
Wide Spectrum ◽  
Public Intellectual ◽  
Political Life ◽  
Aime Cesaire ◽  
Frantz Fanon ◽  
Edward Said ◽  
Intellectual Biography ◽  
Dead End ◽  
Urgent Task

The first comprehensive social and intellectual biography of Jalal Al-e Ahmad, this book explores the life and legacy of Jalal Al-e Ahmad (1923-69), arguably the most prominent Iranian public intellectual of his time and contends that he was the last Muslim intellectual to have articulated a vision of Muslim worldly cosmopolitanism, before the militant Islamism of the last half a century degenerated into sectarian politics and intellectual alienation from the world at large. This unprecedented engagement with Al-e Ahmad’s life and legacy is a prelude to what Dabashi calls a post-Islamist Liberation Theology. The Last Muslim Intellectual is about expanding the wide spectrum of anticolonial thinking beyond its established canonicity and adding a critical Muslim thinker to it is an urgent task, if the future of Muslim critical thinking is to be considered in liberated terms beyond the dead-end of its current sectarian predicament. A full social and intellectual biography of Jalal Al-e Ahmad, a seminal Muslim public intellectual of the mid-20th century, this book places Al-e Ahmad’s writing and activities alongside other influential anticolonial thinkers of his time, including Frantz Fanon, Aimé Césaire and Edward Said. Chapters cover Jalal Al-e Ahmad’s intellectual and political life; his relationship with his wife, the novelist Simin Daneshvar; his essays; his fiction; his travel writing; his translations; and his legacy.

scholarly journals A identidade do “Outro” colonizado à luz das reflexões dos estudos Pós-Coloniais

2012 ◽  
pp. 123-135
Author(s):  
Cleiton Ricardo das Neves ◽  
Amélia Cardoso de Almeida
Keyword(s):  
Frantz Fanon ◽  
Edward Said ◽  
Albert Memmi

O presente artigo contempla a construção e desconstrução da identidade do “Outro” colonizado vislumbrada por intelectuais como Homí.K.Bhabha, Frantz Fanon, Albert Memmi, V.S Naipaul, Spivak, Edward Said, dentre outros, através da ótica dos estudos Pós-coloniais. Para Bhabha, a representação da diferença não deve ser vista como reflexos de traços culturais ou éticos inscritos por meio de discursos e estratégias que tentam fixar por meio de binarismos excludentes a identidade do Outro. A mímica constituiu-se em uma estratégia ambivalente apropriada pelo colonialismo com o intuito de legitimar o discurso de superioridade do colonizador sobre o colonizado.

Humanism and the Modern Age

2020 ◽  
Author(s):  
Corey D. B. Walker
Keyword(s):  
Classical Antiquity ◽  
Aime Cesaire ◽  
Frantz Fanon ◽  
Modern World ◽  
Edward Said ◽  
Making Sense ◽  
Modern Age ◽  
The World ◽  
Critical Resources

The story of humanism in the modern age is not a simple, linear narrative that begins in classical antiquity and continues to the contemporary moment. Rather, humanism represents a complex contestation of ideas and ideologies born out of the intercourse of the contact of cultures that mark the modern European encounter with the world. Humanism in the modern world is thus critically understood in the reflexive contact between peoples, cultures, and ideas and the processes of making sense of being human in the world. The contests and conquests for power, legitimacy, and authority shape and inform the discourse of humanism in ways that often elide this dense and diverse experience. Aimé Césaire, Frantz Fanon, and Edward Said provide critical resources to interrogate the discourse of humanism and the emergence of the human that comes to dominate the narrative and render humanism as an unique idea and event of European modernity.

scholarly journals Religião e Decolonialidade | Religion and Decoloniality

Reflexão ◽  
2020 ◽  
Vol 45 ◽  
pp. 1
Author(s):  
Ana Rosa Cloclet da Silva ◽  
Douglas Ferreira Barros ◽  
Glauco Barsalini
Keyword(s):  
Aime Cesaire ◽  
Edward Said ◽  
Albert Memmi

 A perspectiva pós-colonial ganha espaço na recente produção acadêmica latino-americana, tributária das clássicas contribuições de Franz Fanon (1925-1961) (FANON, 2010), de Aimé Césaire (1913-2008) (CÉSAIRE, 1978) e Albert Memmi (1920-2020) (MEMMI, 1974) e, mais recentemente, de Edward Said (1935-2003) (SAID, 1990), entre outros autores. Apesar disso, é possível identificar, já durante século XIX, o problema da “colonialidade” como marca do pensamento político no continente. Segundo Ballestrin (2013, p. 91), foi então que um conjunto de escritores, de políticos e de ativistas (Bolívar, Bilbao, Torres-Caicedo, Martí, José Rodó e Manuel Bonfim, entre outros), preocupados com o “sentido” e com o “destino” da América e de seus povos, posicionaram-se criticamente em relação ao referencial da “latinidade”, atribuído a “uma estratégia imperial francesa adotada pelas elites criollas do continente, na segunda metade do século XIX”.

Sartre’s imaginary and the problem of whiteness

2021 ◽  
pp. 019145372110175
Author(s):  
Betty Jean Stoneman
Keyword(s):  
Aime Cesaire ◽  
Frantz Fanon ◽  
White People ◽  
Jean Paul ◽  
Political Act ◽  
White Gaze

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.

Spirit of Bandung beyond Colonial Mobility

2019 ◽  
Vol 6 (2) ◽  
pp. 190-209
Author(s):  
Jeong Eun Annabel We
Keyword(s):  
Aime Cesaire ◽  
Frantz Fanon ◽  
Ernst Bloch ◽  
Revolutionary Movement ◽  
Liberal Humanism ◽  
Current Paradigm

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.

scholarly journals Bernard Stiegler, pensador do humano e da tecnologia

DoisPontos ◽  
2015 ◽  
Vol 12 (1) ◽  
Author(s):  
Moysés Pinto Neto
Keyword(s):  
Jacques Derrida ◽  
Gilles Deleuze ◽  
Philosophical Tradition ◽  
General Introduction ◽  
Bernard Stiegler ◽  
Gilbert Simondon

resumo: Este artigo é uma introdução geral ao pensamento de Bernard Stiegler em torno da relação entre técnica e humano. Stiegler desconstroi a tradição filosófica que costumava separar technê e episteme com um enfoque histórico e materialista, a fim de provar como é impossível pensar a humanidade sem a técnica. Portanto, a relação não é de oposição, como a tradicional metafísica do espírito defende, mas composição, do modo como defendem Gilbert Simondon, Jacques Derrida, Andre Leroi-Gourhan e Gilles Deleuze.abstract: This paper is a general introduction to Bernard Stiegler's thinking about the relation between technique and human. Stiegler deconstructs the philosophical tradition that used to separate teckhnê and episteme with a historical and materialist approach in order to prove how it is impossible to think humanity without technique. Therefore, the relation is not one of opposition, like the traditional metaphysics of spirit defends, but one of composition, as thinkers like Gilbert Simondon, Jacques Derrida, Andre Leroi-Gourhan and Gilles Deleuze defend.

scholarly journals Violência urbana no documentário contemporâneo brasileiro: uma questão de diferença e poder

E-Compós ◽  
2008 ◽  
Vol 7 ◽  
Author(s):  
Gustavo Souza
Keyword(s):  
Michel Foucault ◽  
Jacques Derrida ◽  
Gilles Deleuze ◽  
Stuart Hall ◽  
Violencia Urbana

Este trabalho quer investigar os fatores que possibilitam a recorrente presença dos segmentos socialmente marginalizados na produção de documentários brasileiros após 1993 ou da “retomada”. Nosso enfoque concentra-se nos documentários que apresentam como personagens pessoas ou grupos diretamente vinculados ao contexto de violência urbana. Partimos do pressuposto que a visibilidade conquistada por esses setores relaciona-se, de uma forma ou de outra, às demarcações da “diferença” e às estruturas de poder. Para tanto, tomaremos como referência a leitura do conceito de différance, de Jacques Derrida, empreendida por Stuart Hall e os estudos sobre formações e estruturas de poder realizados por Michel Foucault e Gilles Deleuze

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