By Anthony C. Alessandrini
Frantz Fanon used to be a fearless critic of colonialism and a key determine in Algeria's fight for independence. Frantz Fanon: severe Perspectives addresses Fanon's outstanding, frequently contraversial writings, and examines the ways that his paintings can make clear modern matters in cultural politics. Embracing feminist concept, cultural reports and postcolonialism, Frantz Fanon: severe Perspectives bargains new instructions for cultural and political suggestion within the postcolonial period.
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Additional info for Frantz Fanon : critical perspectives
Multiculturalism: A Critical Reader, Cambridge, MA: Blackwell. Vergès, F. ) The Fact of Blackness: Frantz Fanon and Visual Representation, Seattle: Bay Press. White (eds) Fanon: A Critical Reader, Cambridge, MA: Blackwell. ——(1997) “Creole Skin, Black Mask: Fanon and Disavowal,” Critical Inquiry 23, 3: 578–95. M. (1979) “Fanon and the Revolutionary Class,” in The Capitalist World-Economy, New York: Cambridge University Press. Woddis, J. (1972) “Fanon and Classes in Africa,” in New Theories of Revolution, New York: International Publishers.
I have spared neither my efforts nor my enthusiasm. … If psychiatry is the medical technique that aims to enable man no longer to be a stranger to his environment, I owe it to myself to affirm that the Arab, permanently an alien in his own country, lives in a state of absolute depersonalization…. For many months my conscience has been the seat of unpardonable debates. And their conclusion is the determination not to despair of man, in other words, of myself. (1988:52–4) 4 In January 1957, Fanon, who by this time was working with the Front de Liberation Nationale (FLN), received a letter of expulsion from the French government and a warning to leave Algeria within forty-eight hours.
Especially important are the attempts by Mercer and Goldie to address Fanon’s work, which has been so crucial to the development of postcolonial theory, from within queer theory: in Mercer’s case, to “situate a contemporary re-reading of Fanon in relation to sexual politics as the Achilles heel of black liberation,” as he has put it elsewhere (1996:116); in Goldie’s case, to interrogate the status of a figure “who has developed into a focus of hagiography” in postcolonial theory (a structurally similar position to that of Foucault in queer theory), but also to attempt to turn many of Fanon’s observations to apply to the oppression of gay men.