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Rethinking Fanon
 
 
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Rethinking Fanon [Paperback]

Nigel C. Gibson (Editor)
5.0 out of 5 stars  See all reviews (2 customer reviews)

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Book Description

March 1999
Nearly forty years after his death, social philosopher Frantz Fanon (1925-1961) remains a towering intellectual figure. Born in Guadeloupe and trained as a psychologist in France, Fanon rejected his French citizenship to join the Algerian liberation movement in the 1950s. A brilliant scholar who developed the theory that some neuroses are socially generated, Fanon's revolutionary works - "The Wretched of the Earth", "Toward the African Revolution", and "Black Skin, White Masks" - spurred an African intellectual awakening. The rebirth of Fanonism today in universities and the English-speaking world is a testament to his relevance. Edited by distinguished African-studies professor Nigel C. Gibson, "Rethinking Fanon" opens with an authoritative biography which corrects fallacious assertions about Fanon's life, situating him in Marxism, Negritude, Pan-Africanism, and the historical context of post-war decolonisation, specifically the Algerian revolution. Section one is highlighted by extended discussions of Marx, Fanon's theories on sophisticated forms of cultural racism, and 'true liberation'. The next section examines Fanon's humanist philosophy, his philosophical and geographical journeys, and his attitude toward the necessity of revolution. Also included is Homi Bhabha's well-known essay 'Remembering Fanon', which contemplates the seeming rejection of Fanon in Britain in the 1970s, in contrast to his major following in America and the influence of Fanon on South African writer Steven Biko. Henry Louis Gates Jr. and Edward Said discuss the importance of the 1980s' and 1990s' cultural and literary debates on Fanon. Gates notes that Fanon has been reinstated - not as a global theorist of 'third world' revolution, but instead as a critic of English writers and British romanticists. Benita Parry reexamines African nationalism and liberation, and sheds new light on Fanon's questions of identity and agency. This excellent collection reflects the continuing impact of Fanon's thought on African-American and African studies, feminism, post-colonialism, and cultural studies.

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Product Details

  • Paperback: 466 pages
  • Publisher: Humanity Books (March 1999)
  • Language: English
  • ISBN-10: 1573927090
  • ISBN-13: 978-1573927093
  • Product Dimensions: 9 x 6 x 1.2 inches
  • Shipping Weight: 1.4 pounds (View shipping rates and policies)
  • Average Customer Review: 5.0 out of 5 stars  See all reviews (2 customer reviews)
  • Amazon Best Sellers Rank: #687,591 in Books (See Top 100 in Books)

More About the Author

The following biography is an excerpt from Wikipedia:

Nigel Gibson is an activist and scholar. He was born in London and was an active in the 1984 -1985 Miners' Strike. While in London he also met South African exiles from the Black Consciousness Movement and, in conversation with the exiles, developed some influential academic work on the movement. He later moved to the United States where he worked with Raya Dunayevskaya in the Marxist Humanism movement, studied with Edward Said and became an important theorist of Frantz Fanon on whom he has written extensively. He has also edited a major collection of work on Theodor Adorno and is a co-editor of a new collection of work on Steve Biko that includes work by scholars of the calibre of Lewis Gordon and Mabogo More. Gibson's work has been widely influential in South Africa where it is often cited by academics and activists. In recent years he has often written and spoken on the South African shack dwellers' movement Abahlali baseMjondolo. He is a member of the Committee for Academic Freedom in Africa and has addressed the United Nations.

He was previously the Assistant Director of African Studies at Columbia University and a Research Associate in African-American Studies at Harvard University. He is currently Director of the Honors Program at Emerson College.


In 2009 he was awarded the Fanon prize by the Caribbean Philosophy Association. According to the association "Gibson has set a high standard in Fanon studies and historically-informed political thought on Africa and the Caribbean."


 

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6 of 6 people found the following review helpful:
5.0 out of 5 stars Important collection if essays on Frantz Fanon, March 21, 2002
This review is from: Rethinking Fanon (Paperback)
Anyone interested in Frantz Fanon and post colonial studies would do well to start here. This well rounded critical volume discusses Fanon's thought and its contexts as well as current debates. The collection includes essays by Said, Gates, Bhabha, McClintock and Fuss as well as important essays by less well known authors including Bulhan, Sharpley-Whiting, Gibson (who also writes a provocative introduction) and Turner. It has a good number of essays on the debates around Fanon and Feminism. 460 pages at this price, it's a deal.
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0 of 1 people found the following review helpful:
5.0 out of 5 stars Frantz Fanon and his legacy, January 27, 2001
By A Customer
This review is from: Rethinking Fanon (Paperback)
Forged in the colonialism of Martinique, confirmed by the racism of Paris and vividly enlivened by the Algerian revolution, Frantz Fanon's all too brief life (1925-1961) and thought were inextricably linked to the transformation of reality. Fanon's historical importance as a Black theorist with a total critique of imperialism has made him a crucial figure in the Black struggles in the U.S., the fight against apartheid in South Africa and postcolonial theory.

RETHINKING FANON: THE CONTINUING DIALOGUE is a new collection of essays, edited by Nigel Gibson, which highlights Fanon's significance by airing controversies over his legacy. The issues which generate the most controversy concern the meaning of Fanon's humanism and his assessment of the role of women in the Algerian revolution. The two issues are intimately linked.

Fanon's famous critique of "The Pitfalls of National Consciousness" outlines the ways in which a revolution can stop short or turn into its opposite if a narrow vision of the past is imposed as a substitute for the ongoing development of a new culture. In one of the most moving pieces in the collection, Algerian feminist Marie-Aimée Helie-Lucas relates the hideous damage done by delaying women's liberation until after the revolution. The building of a "national culture" falls disproportionately on women, who become symbolic carriers of traditions which are "seen as ahistorical and immutable" (275). "Defending women's rights 'now'-this now being any historical moment-is always a betrayal of the people, the nation, the revolution, religion, national identity, cultural roots" (280).

Helie-Lucas holds Fanon partly responsible for this bind in which women were placed after the revolution, claiming that he created a myth of Algerian women's "revolutionary virtue of the veil" (275). T. Denean Sharpley-Whiting considers this argument, but rejects it, saying that Fanon was not trying to make a stagnant principle out of the veil. Instead, he was dialectically recording a fluid revolutionary situation, relating "Algerian women's resistance in a way that can be remembered, recalled, and corrected by women in their present quests for self-actualization" (350).

The debate on women's liberation is the most exciting section of the book, framed as it is by the voices of Algerian women liberationists. Zouligha, described as an activist, writes movingly of the silences that pervade an Algeria terrorized by armed Islamist groups, but she warns that it is not enough to simply oppose religious fundamentalism. Those "women's associations who limited themselves to the struggle against the Islamists ended up allying themselves with the state power" (366).

A NEW HUMANISM

The issues Zouligha raises are key to understanding the dialectic of revolution for which Fanon was reaching. As Nigel Gibson writes, "in contrast to an 'Islamic' nation, Fanon posited not simply secularism but a 'new humanism'" (29). This concept is taken up by Lou Turner and John Alan in an excerpt from the News and Letters pamphlet, FRANTZ FANON, SOWETO AND AMERICAN BLACK THOUGHT. They stress that the culture that mattered to Fanon was not an invented Black past or idyllic utopia, but the new ideas and new human relations forged in revolution: "To Fanon, culture without revolution lacks substance" (117).

Postcolonial theorist Homi Bhabha takes a dimmer view of Fanon's humanism, which he dismisses as being "as banal as it is beatific," reductively equating this humanism to psychological categories like "overcompensation" (191). Edward Said traces the logic in Fanon's humanism, though he fears it has been "too strenuous for the new postcolonial states to actualize" (213).

Nigel Gibson understands Fanon's humanism as the dialectic pulse of "the social and democratic processes of becoming historical protagonists" (435). He contends that Fanon saw decolonization as the process of how a "culture becomes reinvigorated as a FIGHTING culture...(which) rather than valorize 'tradition' seeks to forge totally new relations between people" (420).

Such an engaged battle of ideas marks the entire book and Fanon's legacy. For instance, the relationship of violence and revolution that Fanon developed theoretically is often taken as a blanket justification for violence. But Fanon was a dialectician and a revolutionary: all actions take place in the context of concrete historic particularities. Thus, he writes that the uprisings against colonialism are "not a treatise on the universal, but the untidy affirmation of an original idea propounded as an absolute" (quoted 209). As Tony Martin writes, "the most eloquent testimony to the depravity of French colonialism is provided by the fact that it could have driven a man as desirous of justice and a true humanism as Fanon was to the inescapable conclusion that violence was the only answer" (85).

'ABSENCE OF IDEOLOGY'

This untidy affirmation of struggle evidences itself in the social organization of movements for freedom. Lou Turner brings all the issues together in his article on "Dialectics of Organization and the Algerian Revolution," tracing the organizational struggles of the FLN, showing how the focus shifted from "the new Algerian society to come" to "diplomatic and military concerns" (373).

Turner shows Fanon's revolutionary practice: how he fought this betrayal by going directly to those fighting in the countryside and how THE WRETCHED OF THE EARTH was written to warn of the dangers ahead. Turner concludes that the "crisis in FLN-governed Algeria today is haunted by the specter of this retreat from defining the ideological ground of the revolution," which left an "ideological void...filled by Arab nationalism and Islamicist tendencies" (379).

It was Fanon who warned that "the great danger that threatens Africa is the absence of ideology" (379). The voices of the women's liberationists in this book make clear the cost of settling for anything other than totally new human relations and a new society. The battle of ideas matters; lives are at stake.

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Inside This Book (learn more)
First Sentence:
Fanon was at the center: to the left, Sekyi-Otu's Dialectic of Experience; to the right, Homi Bhabha's Location of Culture; and below Gordon, Sharpley-Whiting, and White's Fanon: A Critical Reader. Read the first page
Key Phrases - Capitalized Phrases (CAPs): (learn more)
Frantz Fanon, Battle of Algiers, Dying Colonialism, North African, Ben Bella, Algeria Unveiled, South Africa, United States, Cold War, Soummam Congress, Ben Khedda, Blida-Joinville Hospital, The Eighteenth Brumaire, Homi Bhabha, Ramdane Abane, Soummam Declaration, Irene Gendzier, Simone de Beauvoir, World War, Edward Said, Ferhat Abbas, Jean-Paul Sartre, New York, Resident Minister, Abane Ramdane
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