Here are my remarks from the roundtable discussion on James Baldwin and Privacy at the American Studies Association meeting in Los Angeles. They are short (a 5-8 minute slot), but I try here to think about colonialism as hyper-visibility and publicity and how Baldwin’s conception of Black cultural formation in the United States operates with a sense of privacy that complicates, if not out rejects, the relation between coloniality and the social and political practice(s) of anti-Black racism in the U.S. Continue reading “Privacy, coloniality, identity”
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”
Today, 17 January, is the anniversary of the assassination of Patrice Lumumba in 1961. Saying it is the 53rd anniversary isn’t a particularly round date, but, like every anniversary, it is a moment to pause and think about the memory of someone who has passed. And perhaps we ought to take a moment to read through now declassified documents from the U.S. government about covert actions before and after Lumumba’s brief moment in power. Continue reading “Memory of Lumumba”
While I am not the biggest advocate of Aimé Césaire’s work, I’ve always been taken in – in ways that would take more words than I write below to explain – by his comment at the beginning of Discourse on Colonialism that European culture is sick. That bit from Césaire came to mind when I came across this short piece by Simon Glendinning the other day, which discusses Jacques Derrida’s work on Europe, Eurocentrism, and deconstructive critique. Continue reading “Derrida, Eurocentrism, decolonization”
What does it mean to decolonize the colonizer? In a previous post, I asked the question – which has largely been suppressed in white European thought – of what would it mean to decolonize the colonizer. First, there is the question of why this hasn’t been asked of the colonizer, but only of the colonized. My sense is that this question has only been for the colonized because at every level whiteness works as invisibility, in that it is never seen as whiteness in discourse about knowing and being, and also because the colonized are always framed (for better or worse) in terms of violence, whereas white people (the colonizers) are somehow located outside the very frame their (our) imperialism produced.
One of the central questions of my Levinas and the Postcolonial is why we haven’t asked what should be a very basic, wholly necessary question: if the colonized have been tasked with decolonizing themselves – at every level – why haven’t the colonizers been tasked with the same? I tried to sketch what that looks like, that decolonization, by examining a single thinker (Levinas). The big question comes from a very basic insight and claim, and yet it’s proven to be controversial.
This is the draft introduction to my essay “Martinique Between Naipaul and Fanon,” which I have written about in a number of posts over the past week.
Antillean society is a neurotic society, a comparison society. Hence we are referred back from the individual to the social structure. If there is a flaw, it lies not in the ‘soul’ of the individual, but in his environment.
Fanon, Black Skin, White Masks
At first glance, they are two very different, if not outright opposed, thinkers. Continue reading “Introducing Naipaul and Fanon”
The meaning of Caribbean history is too much for any single post, to say the least (ha), but let me reflect here on with two signature moments in theorizing the Black diaspora. At the 1956 Paris Congress, where Fanon delivered his “Racism and Culture” essay, Alioun Diop makes an important set of remarks. Diop remarks that history has “dishonored” black communities, not simply through the systematic violence of four and a half centuries of slavery and colonialism, but also because the meaning and significance of history has always been at stake and the European theorists of history have dominated the narrative that consigns only abjection to Africa and the diaspora. “[W]ere it not for the fact that this History, with a capital H, was the unilateral interpretation of the life of the world by the West all along,” Diop writes, perhaps the historical meaning of black people could be different. Continue reading “Sighs and history”
How does Fanon understand Martinique, and therefore the Caribbean as such? This question concerns both how Fanon’s work works as a theory of the colonized and what it means that Fanon left the Caribbean for Algeria. I do not mean to speculate about motives or mindset, but instead just describe how Fanon’s account of the Caribbean sets out an impossible situation, an unredeemable place, which is, in the end, incompatible with the possibilities described in his radical optimism (a future without a past, a new humanism). Continue reading “Fanon’s Martinique”
In “Reading and Writing,” there is a short meditation on Joseph Conrad’s work, work with which he feels a surprising and almost elliptical affinity, and Naipaul there turns to autobiography in order to describe the relationship between reading and a sense of place. This is important because it inscribes the question of place – what it means to belong, and therefore to flourish outside conditions of inexorable alienation (colonialism’s cultural effect), but also what it means to be adrift in alienation – in language and storytelling. Continue reading “Writing, place, tradition”