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An updated translation of the author's seminal work on black identity and race theory offers insight into its influence on civil rights, anti-colonial, and black consciousness movements throughout the world. Original.
"This book will be essential reading for students and researchers in the areas of postcolonial studies, French and Francophone studies, cultural studies, ethnic and racial studies, politics, literature and psychoanalysis, and all those concerned, like Fanon, with the quest for human freedom."--BOOK JACKET.
Frantz Fanon’s explosive Black Skin, White Masks is a merciless exposé of the psychological damage done by colonial rule across the world. Using Fanon’s incisive analytical abilities to expose the consequences of colonialism on the psyches of colonized peoples, it is both a crucial text in post-colonial theory, and a lesson in the power of analytical skills to reveal the realities that hide beneath the surface of things. Fanon was himself part of a colonized nation – Martinique – and grew up with the values and beliefs of French culture imposed upon him, while remaining relegated to an inferior status in society. Qualifying as a psychiatrist in France before working in Algeria (a French colony subject to brutal repression), his own experiences granted him a sharp insight into the psychological problems associated with colonial rule. Like any good analytical thinker, Fanon’s particular skill was in breaking things down and joining dots. His analysis of colonial rule exposed its implicit assumptions – and how they were replicated in colonised populations – allowing Fanon to unpick the hidden reasons behind his own conflicted psychological make up, and those of his patients. Unflinchingly clear-sighted in doing so, Black Skin White Masks remains a shocking read today.
Decolonization done, this attempt to understand the Black-White relationship has kept all its prophetic value: because racism, despite the horrors it has afflicted the world, remains a problem of the future. He is here approached and fought head-on, with all the resources of the sciences of the man and with the passion of the one who would become a master of thought for many intellectuals of the third world. 4th cover. (Translated from the French, Google Translate).
How Western control of Africa's oil has fed corruption and undermined democracy, and how African people have resisted.
Please note: This is a companion version & not the original book. Sample Book Insights: #1 The black man who has lived in France for a certain amount of time changes genetically. His phenotype undergoes a permanent mutation. He becomes demigod in his home country, and when he returns, he is treated as such. #2 The black Antillean, prisoner on his island, feels the call of Europe like a breath of fresh air. He believes that the world will open up as borders are broken down. #3 The black man who enters France changes because the métropole is where his knowledge of Montesquieu, Rousseau, and Voltaire comes from. He also changes because the métropole is where his doctors, his departmental superiors, and countless little potentates come from. #4 The black man likes to palaveer, and it is only a short step to a new theory that the black man is just a child.
The effects of racism and exploitation on the psychology of colonised black peoples; a psychological and philosophical analysis of the Negro mind.
WINNER OF: Frantz Fanon Outstanding Book from the Caribbean Philosophical Association Canadian Political Science Association’s C.B. MacPherson Prize Studies in Political Economy Book Prize Over the past forty years, recognition has become the dominant mode of negotiation and decolonization between the nation-state and Indigenous nations in North America. The term “recognition” shapes debates over Indigenous cultural distinctiveness, Indigenous rights to land and self-government, and Indigenous peoples’ right to benefit from the development of their lands and resources. In a work of critically engaged political theory, Glen Sean Coulthard challenges recognition as a method of organizing difference and identity in liberal politics, questioning the assumption that contemporary difference and past histories of destructive colonialism between the state and Indigenous peoples can be reconciled through a process of acknowledgment. Beyond this, Coulthard examines an alternative politics—one that seeks to revalue, reconstruct, and redeploy Indigenous cultural practices based on self-recognition rather than on seeking appreciation from the very agents of colonialism. Coulthard demonstrates how a “place-based” modification of Karl Marx’s theory of “primitive accumulation” throws light on Indigenous–state relations in settler-colonial contexts and how Frantz Fanon’s critique of colonial recognition shows that this relationship reproduces itself over time. This framework strengthens his exploration of the ways that the politics of recognition has come to serve the interests of settler-colonial power. In addressing the core tenets of Indigenous resistance movements, like Red Power and Idle No More, Coulthard offers fresh insights into the politics of active decolonization.