The following is my response to comments by Sonia Sikka and Kris Sealey at the 23 October book session on my Levinas and the Postcolonial. They commented extensively, raising questions of the future of Levinas studies, philosophical pluralism, and the legacies of colonialism in contemporary thought. This is what I have to say in reply… Continue reading “Levinas and after”
In recounting his falling out with Stokely Carmichael in Revolutionary Suicide, Huey Newton touches on a couple of key points, most of which are well-known to those familiar with Black Power/Black Panther history, But bear they repeating and reexamination because the conflict and division they identify raise enormously complex, enormously urgent questions. In this case, I want to revisit them in order to ask the question both Carmichael and Newton ask: in terms of racial justice, what does it mean to consider white people as participants in, and so not just bystanders to or targets of, a revolutionary project? Continue reading “Ideology and Shame”
After Obama’s election in 2008, we got to hear a lot about this term “post-racial.” I’ve never been sure exactly who believed in such a thing, except those people for whom race is such an anxiety that they now flat out deny its presence in everyday life and always have. Opportunists. In that sense, I could hardly take the rhetoric for or against seriously. The same people who were happy to declare race “over” when Obama was elected had been saying the same thing for a few decades, at least. Targeting that particular term as a product of the moment? A strange project, I think.
Here is a funny bit of historical perspective. Continue reading “Du Bois and the 1897 post-racial”
There are many ways to read Huey Newton’s Revolutionary Suicide. It is, above all, a signature text of its moment: peaking Black radicalism, splinters in that radicalism (the critiques of Eldridge Cleaver and Stokely Carmichael aren’t just polemical, they cut to the heart of the meanings of nationalism and revolutionary politics), and autobiography as a kind of revolutionary practice. It is also a programme for self-liberation that, in Newton’s telling, becomes the liberation of a people. Self-liberation is inseparable from the encounter with books and ideas – or, perhaps better, from the encounter with what makes books and ideas possible. This last bit is what interests me.
Re-reading Revolutionary Suicide for my course this semester, I’m also struck by the fragmented and quirky intellectual lineage Newton evokes, from Plato and Descartes to Mao and Fanon to Coleridge to Ho Chi Minh. There is a lot to tease out in those connections, and in general I think Newton needs to be read closely and appreciated as an intellectual in both the bookish sense and the organic, politically mobilizing sense of what Grant Farred calls “the vernacular intellectual” (see his What’s My Name?). Continue reading “Huey Newton’s primal scenes”