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• W1503971833 abstract "Constrained and conditioned by closures of system, we find ourselves inside a vast social-historical-economic construct we cannot escape, cannot get outside of. There are variations on this theme, as when outside is not interdicted place we long for in vain, but rather exile into which ideology has cast some excluded other. The outside may not exist, perhaps the is only by way of ideological distortion projected as other, ever denied status of the same ... Perhaps is by definition beyond closure of our paradigms, and incorporable within them only through a of concept.--K.M Stokes In a world of conflict, a world of victims and executioners, it is job of thinking people not to be on side of executioners.--Albert Camus For years I labored with idea of reforming existing institutions of society, a little change here, a little change there. Now I feel quite differently.--Martin Luther King Jr. INTRODUCTION The Fourth Annual Social Theory Forum is organized around theme of violence of and racism and how we can use insight and legacy of Frantz Fanon to engage with meaning and issues of human liberation. The key concern here then is violence of spatial and mental and racism, and Fanon's take on colonial relations of power. The term colonialism comes from Latin word colonia or colonus (settled land, farm, landed estate) and ultimately implies a blank space that can be cultivated or subjected to designs of permanent settler. The usual colonial practice of population is indicative of sturdily installed designs of colonial habitus. Population transfer is not simply about displacement, land theft, exploitation and reshuffling of people. It is also about cultivation of epistemological, ontological and geo-historical hierarchy through subalternization of local histories of colonized. This then lends dubious credence to universalization of settler's local history. I have for this reason avoided use of that word emancipation since it is rooted in univers de discours mythologies of European permanent settler Enlightenment which Fanon himself rejected and spent his life abandoning. The intensity of Fanon's cardinal quest to Europe has attracted quite strong criticism from different stand points. Lewis R. Gordon, T. Denean Sharpley-whiting, and Renee T. white in their introduction to Fanon: a Critical Reader (1996) argue that anger in Fanon must be contextualized. They see vehemence in his writing and speeches as a product of exigencies of era in which Fanon lived. However, many of Fanon's other critics understood quite clearly that Fanon's vehemence was not simply directed at a synchronic manifestation of a diachronic reality. Most understood that what is at stake for Fanon was a cumulative hierarchy of values that is fundamentally Eurocentric. Angel Rama (1965; 1993) made a passionate case for a transcultural creole outlook by reproving Fanon insistence on African centred cultural autonomy. According to him Frantz Fanon's cry, Let's abandon Europe, is nothing but a sentence. It is impossible to abandon what is already in creative personality of Americas, in its mental structure and hierarchy of value.. .he asserts a non-proved desertion because, in last analysis, he counts on support of a non-European cultural tradition that he assumes radically: black African. (ibid, p 61) Rama's realpolitik insistence on invincibility of imperial transformation is in itself characteristic of universalizing myth of imperial self representation. Manoeuvring within self referential loops of European Enlightenment and other such ingrained European local histories and cultural traditions is at core of not only image of Europe as proved but also Frantz Fanon's radical non-Eurocentrism. …" @default.
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• W1503971833 date "2007-06-22" @default.
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• W1503971833 title "Connexus Theory and the Agonistic Binary of Coloniality: Revisiting Fanon’s Legacy" @default.
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