To Dwell for the Postcolonial

Non

The Work of Staying-With

There is a breathlessness to Frantz Fanon’s Black Skin, White Masks. Fanon leaves us in no doubt that he is an author with a great deal to say about matters, among which racism, colonialism and the effect of both on the black body and psyche are his preeminent concern, that are politically urgent. As they are. Such is Fanon’s urgency that he uses every resource at his disposal – works of literature that turn on the colonial condition, psychoanalysis (from Freud to Lacan with the likes of Mannoni in between), as well as the occasional philosophical invocation (Hegel is a presence if by no means a fleshed-out one; although, it must be said, it is Jean-Paul Sartre who is called to do duty most often). Although Fanon suggests that he considered presenting Black Skin, White Masks as a doctoral thesis, one finds it difficult to imagine such a prospect, in no small measure because the project is so stylistically incoherent. Black Skin, White Masks is an admixture of the anecdotal (Fanon has no trouble extracting political or psychoanalytic conclusions from his personal encounters; a tendency which applies as much to his Martinican past as to his experience of living in France; a tendency that extends to making deductions based on his observations in colonized Algeria), the psychoanalytic, the implicitly philosophical and the rhetorical. That is, the rhetorical in the sense that this is how Fanon structures his argument: through the declarative, through declamation. A scientific work Black Skin, White Masks is not.

Letting-be: Dwelling, Peace and Violence in Ngugi wa Thiong’o’s Petals of Blood

It is dwelling that allows mortals to initiate themselves in time and space. As such, dwelling constitutes the event of being. In his essay “Building Dwelling Thinking,” Martin Heidegger stipulates that dwelling can only be achieved through harmonious relations among the constituents, earth, sky, mortals and gods (“divinities”), of the “fourfold.” Heidegger writes, “To preserve the fourfold, to save the earth, to receive the sky, to await the divinities, to initiate mortals – this fourfold preserving is the simple essence of dwelling.” Initiating themselves in time and space is the great difficulty that the residents of Ilmorog, the remote village in postcolonial Kenya in which Ngugi wa Thiong’o’s novel Petals of Blood is set, experience; in Petals of Blood, dwelling is what defines mortals’ being

Introduction: The Persistence of Dwelling

Each of the essays collected here presents one or more flashpoints or crises in a history of 20th- and 21st-century dwelling

«Nostalgieria»: Derrida przed i po Frantzu Fanonie

Monolingualism ofthe Other; or, The Prosthesis of Origin (MO) Jacques Derrida (1998) takes up Frantz Fanon's project in The Wretched of the Earth (WE) at its very core. Derrida thinks "decolonization" from the very place for which Fanon— and from which Derrida, symbolically and metonymically—struggled and wrote, Algeria. The author explores the experience of writing "nostalgerically.

The Errant Labor of the Humanities: Festschrift Presented to Stipe Grgas

In preparing this Festschrift, we had in mind a specific inflection of the concept of errancy, one that comes from the rich and layered work of the American scholar and philosopher William V. Spanos, who conceived it as a way of rendering the logos and telos of the American project subject to thorough rethinking and redefinition, both in history and at present. By calling attention to the complementarity of the work of the two scholars, Grgas and Spanos, who both hone their critical skills on the theme of the logic of the American project, we do not so much intend to claim a direct influence but rather wish to highlight the confluence, commingling, and inspiration that working in the humanities may engender. This commonality is featured in the work of Spanos and in the work of Grgas as a dedicated and passionate engagement with the practices and possibilities inscribed in the discipline, which also requires the scholar to move beyond the given and inhabit what Spanos calls a meta-level of thinking. Grgas’s work, located at the intersection of several disciplines within the humanities and social sciences (which is reflected in the principal themes of this Festschrift), reveals precisely such a commitment that has in the course of his long, fruitful and versatile career charted out a scholarly position always in the process of becoming, and never quite stabilized and domesticated. Grgas’s academic career has been as diverse as the humanistic disciplinary habitus allows: a provocative and popular lecturer, a researcher of tireless intellectual curiosity, a scholar testing the boundaries of disciplines, an enthusiastic and motivating mentor, a thoughtful and sensitive translator, or, as one of the contribution shows, an unobtrusive poet, Grgas has always displayed a remarkable intellectual energy in every aspect of his engagement with the varied and nowadays often embattled debates in the humanities. However, Grgas’s work as an Americanist, cultural theorist, translator, writer, mentor, and teacher doesn’t merely reflect the exciting, if uncontainable, shifts marking the discipline in the last couple of decades; rather, his intellectual labor has been committed to offering a new way of comprehending this change, its scope, direction, and consequences, so as to create an intense web of connections and interrelations where different disciplines talk to one another, without hastening to provide answers so much as to provoke the right kind of questions. The questioning and questing nature of Grgas’s work has marked his writing from the start, but it has intensified in his later writing as the humanities find themselves facing a whole new set of questions for the new millennium. His sustained effort to bring a new awareness of economic issues to discussions of culture and literature in the recent period has been both timely and critically engaged in its reflection on why this issue is particularly significant at this point in history. The layout of the Festschrift may be said to loosely reflect and acknowledge Grgas’s scholarly interests that have charted out his career in the field of the humanities. (from the Editors’ Preface)In preparing this Festschrift, we had in mind a specific inflection of the concept of errancy, one that comes from the rich and layered work of the American scholar and philosopher William V. Spanos, who conceived it as a way of rendering the logos and telos of the American project subject to thorough rethinking and redefinition, both in history and at present. By calling attention to the complementarity of the work of the two scholars, Grgas and Spanos, who both hone their critical skills on the theme of the logic of the American project, we do not so much intend to claim a direct influence but rather wish to highlight the confluence, commingling, and inspiration that working in the humanities may engender. This commonality is featured in the work of Spanos and in the work of Grgas as a dedicated and passionate engagement with the practices and possibilities inscribed in the discipline, which also requires the scholar to move beyond the given and inhabit what Spanos calls a meta-level of thinking. Grgas’s work, located at the intersection of several disciplines within the humanities and social sciences (which is reflected in the principal themes of this Festschrift), reveals precisely such a commitment that has in the course of his long, fruitful and versatile career charted out a scholarly position always in the process of becoming, and never quite stabilized and domesticated. Grgas’s academic career has been as diverse as the humanistic disciplinary habitus allows: a provocative and popular lecturer, a researcher of tireless intellectual curiosity, a scholar testing the boundaries of disciplines, an enthusiastic and motivating mentor, a thoughtful and sensitive translator, or, as one of the contribution shows, an unobtrusive poet, Grgas has always displayed a remarkable intellectual energy in every aspect of his engagement with the varied and nowadays often embattled debates in the humanities. However, Grgas’s work as an Americanist, cultural theorist, translator, writer, mentor, and teacher doesn’t merely reflect the exciting, if uncontainable, shifts marking the discipline in the last couple of decades; rather, his intellectual labor has been committed to offering a new way of comprehending this change, its scope, direction, and consequences, so as to create an intense web of connections and interrelations where different disciplines talk to one another, without hastening to provide answers so much as to provoke the right kind of questions. The questioning and questing nature of Grgas’s work has marked his writing from the start, but it has intensified in his later writing as the humanities find themselves facing a whole new set of questions for the new millennium. His sustained effort to bring a new awareness of economic issues to discussions of culture and literature in the recent period has been both timely and critically engaged in its reflection on why this issue is particularly significant at this point in history. The layout of the Festschrift may be said to loosely reflect and acknowledge Grgas’s scholarly interests that have charted out his career in the field of the humanities. (from the Editors’ Preface

The Errant Labor of the Humanities: Festschrift Presented to Stipe Grgas

In preparing this Festschrift, we had in mind a specific inflection of the concept of errancy, one that comes from the rich and layered work of the American scholar and philosopher William V. Spanos, who conceived it as a way of rendering the logos and telos of the American project subject to thorough rethinking and redefinition, both in history and at present. By calling attention to the complementarity of the work of the two scholars, Grgas and Spanos, who both hone their critical skills on the theme of the logic of the American project, we do not so much intend to claim a direct influence but rather wish to highlight the confluence, commingling, and inspiration that working in the humanities may engender. This commonality is featured in the work of Spanos and in the work of Grgas as a dedicated and passionate engagement with the practices and possibilities inscribed in the discipline, which also requires the scholar to move beyond the given and inhabit what Spanos calls a meta-level of thinking. Grgas’s work, located at the intersection of several disciplines within the humanities and social sciences (which is reflected in the principal themes of this Festschrift), reveals precisely such a commitment that has in the course of his long, fruitful and versatile career charted out a scholarly position always in the process of becoming, and never quite stabilized and domesticated. Grgas’s academic career has been as diverse as the humanistic disciplinary habitus allows: a provocative and popular lecturer, a researcher of tireless intellectual curiosity, a scholar testing the boundaries of disciplines, an enthusiastic and motivating mentor, a thoughtful and sensitive translator, or, as one of the contribution shows, an unobtrusive poet, Grgas has always displayed a remarkable intellectual energy in every aspect of his engagement with the varied and nowadays often embattled debates in the humanities. However, Grgas’s work as an Americanist, cultural theorist, translator, writer, mentor, and teacher doesn’t merely reflect the exciting, if uncontainable, shifts marking the discipline in the last couple of decades; rather, his intellectual labor has been committed to offering a new way of comprehending this change, its scope, direction, and consequences, so as to create an intense web of connections and interrelations where different disciplines talk to one another, without hastening to provide answers so much as to provoke the right kind of questions. The questioning and questing nature of Grgas’s work has marked his writing from the start, but it has intensified in his later writing as the humanities find themselves facing a whole new set of questions for the new millennium. His sustained effort to bring a new awareness of economic issues to discussions of culture and literature in the recent period has been both timely and critically engaged in its reflection on why this issue is particularly significant at this point in history. The layout of the Festschrift may be said to loosely reflect and acknowledge Grgas’s scholarly interests that have charted out his career in the field of the humanities. (from the Editors’ Preface)In preparing this Festschrift, we had in mind a specific inflection of the concept of errancy, one that comes from the rich and layered work of the American scholar and philosopher William V. Spanos, who conceived it as a way of rendering the logos and telos of the American project subject to thorough rethinking and redefinition, both in history and at present. By calling attention to the complementarity of the work of the two scholars, Grgas and Spanos, who both hone their critical skills on the theme of the logic of the American project, we do not so much intend to claim a direct influence but rather wish to highlight the confluence, commingling, and inspiration that working in the humanities may engender. This commonality is featured in the work of Spanos and in the work of Grgas as a dedicated and passionate engagement with the practices and possibilities inscribed in the discipline, which also requires the scholar to move beyond the given and inhabit what Spanos calls a meta-level of thinking. Grgas’s work, located at the intersection of several disciplines within the humanities and social sciences (which is reflected in the principal themes of this Festschrift), reveals precisely such a commitment that has in the course of his long, fruitful and versatile career charted out a scholarly position always in the process of becoming, and never quite stabilized and domesticated. Grgas’s academic career has been as diverse as the humanistic disciplinary habitus allows: a provocative and popular lecturer, a researcher of tireless intellectual curiosity, a scholar testing the boundaries of disciplines, an enthusiastic and motivating mentor, a thoughtful and sensitive translator, or, as one of the contribution shows, an unobtrusive poet, Grgas has always displayed a remarkable intellectual energy in every aspect of his engagement with the varied and nowadays often embattled debates in the humanities. However, Grgas’s work as an Americanist, cultural theorist, translator, writer, mentor, and teacher doesn’t merely reflect the exciting, if uncontainable, shifts marking the discipline in the last couple of decades; rather, his intellectual labor has been committed to offering a new way of comprehending this change, its scope, direction, and consequences, so as to create an intense web of connections and interrelations where different disciplines talk to one another, without hastening to provide answers so much as to provoke the right kind of questions. The questioning and questing nature of Grgas’s work has marked his writing from the start, but it has intensified in his later writing as the humanities find themselves facing a whole new set of questions for the new millennium. His sustained effort to bring a new awareness of economic issues to discussions of culture and literature in the recent period has been both timely and critically engaged in its reflection on why this issue is particularly significant at this point in history. The layout of the Festschrift may be said to loosely reflect and acknowledge Grgas’s scholarly interests that have charted out his career in the field of the humanities. (from the Editors’ Preface

The double temporality of Lagaan : cultural struggle and postcolonialism

Analyse la double temporalité du film indien sur le cricket Lagaan qui traite du passé colonial du XIXe siècle avec en toile de fond le présent post-colonial du sous-continent indie

Alterity is a Negative Concept of the Same

Philosophical anthropology is a tradition that is as old as philosophy itself, so much so that it might be said to be indistinguishable from philosophy itself. Philosophical anthropology, extending as it does from Socrates to Sartre, best describes the work of V.Y. Mudimbe. Anthropology, broadly conceived as the science that studies human origins, the material and cultural development of humanity (philosophical anthropology concerns itself with human nature, particularly what it is that distinguishes human beings from other creatures and how philosophy allows human beings to understand themselves), is always Mudimbe’s first line of philosophical inquiry. It is certainly Mudimbe’s interest in anthropology that allows him to conduct his investigations into Africa, its modes of thinking, and colonialism and its continuing effects on the continent. Writing on the latter issue in The Invention of Africa, Mudimbe, with his customary deftness of mind, argues that colonialism and its aftermath cannot by itself account for the continent’s extant condition: “The colonizing structure, even in its most extreme manifestations . . . might not be the only explanation for Africa’s present-day marginality. Perhaps this marginality could, more essentially, be understood from the perspective of wider hypotheses about the classification of beings and societies.”[ Making sense of Africa, in Mudimbe’s terms, must begin with a hypothesization that explicates how “beings and societies” come to be classified, the anthropological undertaking par excellence, which also requires a study of the forces that construct, implement and maintain these classifications

Out of Context: Thinking Cultural Studies Diasporically

<span style="font-size: 12pt; font-family: Times;">This essay on cultural studies and the African Diaspora argues for a rethinking of cultural studies in two critical ways: firstly, that cultural studies, from its founding institutional and conceptual moment, cannot but be thought diasporically; and, secondly, that cultural studies be thought &lsquo;out of&rsquo;, or, against, context&mdash;that is, cultural studies is most revealing in its political and literary articulation when it is not read, as many of its advocates claim, contextually. This essay offers a broad critique of cultural studies and the (African) diaspora but derives its most cogent and creative argument from its ability to read together the work of two diasporic authors, deracinated South African and Australian writers, J. M. Coetzee and David Malouf.</span