The Theological Pedagogy of Frantz Fanon and James Baldwin

2018 ◽  
pp. 119-134
Keyword(s):  
James Baldwin ◽  
Frantz Fanon ◽  
Theological Pedagogy

Sharpening Decolonial Options in the Present Moment

2018 ◽  
pp. 159-162
Author(s):  
Joseph Drexler-Dreis
Keyword(s):  
James Baldwin ◽  
Frantz Fanon ◽  
Present Moment ◽  
Western Modernity ◽  
Present Context ◽  
Theological Language ◽  
Theological Pedagogy ◽  
Ways Of Being

The conclusion draws attention to the intellective praxes of Frantz Fanon, James Baldwin, and liberation theologians within the context of asking the question of what it means to do theology in the present context of global coloniality. It argues that the theological pedagogy of decolonial love offers a particular orientation to theologians as they struggle to apprehend reality: when decolonial love informs a theological image of salvation, it implies a commitment to opposing Western modernity and its ways of delineating ways of being, knowledge, and eschatology, and to living into an alternative eschatological commitment. The theological pedagogy of decolonial love requires investing in new forms of analysis and requires struggling to ground theological language more strongly in historical realities, while doing so in light of the imagination of and commitment to the sacred.

The Theological Pedagogy of Frantz Fanon and James Baldwin

2018 ◽  
pp. 119-134
Author(s):  
Joseph Drexler-Dreis
Keyword(s):  
James Baldwin ◽  
Frantz Fanon ◽  
The World ◽  
Way Of Thinking ◽  
Theological Pedagogy

The ways Fanon and Baldwin live out orientations of decolonial provides an intellective praxis, epistemic framework, and content that can be “theologically pedagogic,” to use a term from Marcella Althaus-Reid. Decolonial love, as an orientation by which to make sense of one’s place in the world and face up to reality, offers a way of understanding an encounter with a divine reality. As such, decolonial love provides a basis from which to expose idolatry and construct theological knowledge and images. This chapter first considers how decolonial love can inform a way of thinking theologically. Understanding decolonial love as a theologically pedagogic site that exceeds modern rationalities establishes the possibility to, in a second section of the chapter, situate a decolonized theological image of salvation within understandings of revelation and history shaped by decolonial love.

Decolonial Love

2018 ◽  
Author(s):  
Joseph Drexler-Dreis
Keyword(s):  
James Baldwin ◽  
Theological Reflection ◽  
Christian Theology ◽  
Frantz Fanon ◽  
Theoretical Possibility ◽  
Colonial Modernity ◽  
Western Modernity ◽  
Historical Structures ◽  
Present Context ◽  
Jon Sobrino

This book raises the question of what it means to engage in theological reflection in an authentic way in the present context of global coloniality. In response to the historical manifestations of the coloniality of power on the levels of being, knowledge, and eschatology, it searches for a decolonized image of salvation that can unsettle historical structures of coloniality. The book starts by analyzing modern/colonial structures that shape the present context and the ways Christian theology is entangled in these structures. I then argues that the theological work of Ignacio Ellacuría and Jon Sobrino points to the theoretical possibility of a theology that contests the patterns of domination that continue after political decolonization. Using the work of Ellacuría and Sobrino, it turns to the ways Frantz Fanon and James Baldwin responded to colonial modernity by exposing idols and revealing illusionary notions of stasis in light of alternative commitments to orientations of decolonial love. This decolonial love, and the ways it is historicized in praxis, is perceived as violent from the perspective of Western modernity. This book argues that the orientations of decolonial from which Fanon and Baldwin operate break open cracks in Western modernity and make salvation present in history. Decolonial love thus becomes theologically pedagogic—that is, it provides a source from which to make theological claims. Decolonial love offers one way of doing theology and one way of shaping the content of a decolonized image of salvation.

Race and Existentialism

2017 ◽  
Author(s):  
Jonathan Judaken
Keyword(s):  
James Baldwin ◽  
Frantz Fanon ◽  
Norman Mailer ◽  
Albert Memmi ◽  
Jean Paul ◽  
Structural Arrangements

Race is central to the development of existentialism and its key axioms and understanding this broadens the existential map beyond Europe and its philosophical traditions. Norman Mailer, James Baldwin, Jean-Paul Sartre, Frantz Fanon, and Albert Memmi developed their existentialist critiques of race via a set of exchanges among themselves. Their body of work explains how a Jew like Mailer or Memmi comes to think of himself as a “white Negro” or an “African Arab.” It also enables us to consider whether race is an idea or a set of institutional and structural arrangements and what the ramifications of this debate are for how existentialists understand racism.

scholarly journals Affect and Revolution: On Baldwin and Fanon

PhaenEx ◽  
2012 ◽  
Vol 7 (2) ◽  
pp. 124
Author(s):  
JOHN E. DRABINSKI
Keyword(s):  
Cultural Production ◽  
James Baldwin ◽  
Political Order ◽  
Black Diaspora ◽  
Frantz Fanon ◽  
The Future ◽  
Pain And Suffering ◽  
With Memory

This essay explores a philosophical encounter between Frantz Fanon and James Baldwin framed by the problem of the affect of shame. In particular, this essay asks how the affect of shame functions simultaneously as the accomplishment of regimes of anti-black racism and the site of transformative, revolutionary consciousness. Shame threatens the formation of subjectivity, as well as, and as an extension of, senses of home and belonging. How are we to imagine another subjectivity, another relation to home, and so another kind of social and political order? For both Fanon and Baldwin, imagining the future requires an engagement with memory and history that purges black subjects of shame. The two thinkers part ways at that moment, however, with Fanon advocating a forgetting of abject history and Baldwin arguing for a retrieval of meaning and place won through pain and suffering. At the heart of this parting of ways, then, lies a conflict over the meaning of history across the black diaspora and its relation to cultural production, which, in turn, reflects important, differing conceptions of home.

Le fantôme de Frantz Fanon

1988 ◽  
Vol 71 (1) ◽  
pp. 135-136
Author(s):  
Troy Duster ◽  
David Wellman
Keyword(s):  
Frantz Fanon

‘Wisselbare Woorde’

2018 ◽  
Author(s):  
Carrol Clarkson
Keyword(s):  
South Africa ◽  
Freedom Of Expression ◽  
The Other ◽  
Frantz Fanon ◽  
Politics Of Representation ◽  
Black Consciousness ◽  
Nadine Gordimer ◽  
Contact Zones ◽  
Critical Problems ◽  
Ethics And Politics

Carrol Clarkson’s chapter wrestles with the contentious question of Coetzee’s relation to the Black Consciousness Movement in South Africa of the 1970s and early 1980s, which took its philosophical bearings from Frantz Fanon and found expression in the writings of Steve Biko. Clarkson focuses on the ways in which Coetzee departed from the ideas about writing and resistance that were circulating in his contemporary South Africa, particularly as articulated by novelist Nadine Gordimer. Clarkson discusses two related literary-critical problems: an ethics and politics of representation, and an ethics and politics of address, showing how Coetzee explores a tension between freedom of expression and responsibility to the other. In the slippage from saying to addressing we are led to further thought about modes and sites of consciousness—and hence accountabilities—in the interlocutory contact zones of the post-colony. The chapter invites a sharper appreciation of what a postcolonial philosophy might be.

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