Podcasts about white masks

In this opening episode of Season 3, we're reconnecting with the essence of Living Decoloniality and diving into reflections from our journey so far. Join us as we unpack key lessons from the first two seasons, revisit the fundamentals of coloniality, and set the stage for the conversations to come. Whether you're a longtime listener or tuning in for the first time, this episode is your gateway to understanding the ongoing impacts of coloniality and our paths toward decolonial futures. Let's continue this journey together!The transcript is here.Sources:Frantz Fanon's Enduring Legacy By Pankaj MishraBlack Skin, White Masks by Frantz FanonPositionality Statements as a Function of Coloniality: Interrogating Reflexive Methodologies by Jasmine K Gani, Rabea M KhanDecolonizing the aid sector: how the global minority is holding on to power, by Carla VitantonioColoniality and the "aid bubble": can language be a driver for change? by Carla Vitantonio

How can managers navigate the ever-changing diversity, equity, inclusion, and belonging landscape? While most people grasp the overall intention of DEIB—fair and equitable treatment for all workers—the specifics are nuanced and easily misunderstood, and they can be difficult to implement, especially in the face of recent pushback.Alida Miranda-Wolff is a DEIB practitioner, author, and podcast host driven by a deep passion for cultivating belonging. In 2019, she launched Ethos Talent, a full-service DEIB and employee advocacy firm that serves companies all around the world. In this episode, she leverages her decade of expertise to explain how support for this field has fluctuated over the years and what leaders—and first-time managers in particular—can do to facilitate the day-to-day integration of these practices, which are deeply intertwined with basic human rights.Elevate DEIB in your own leadership practice with these takeaways:How managers can be inclusive and equitable in their day-to-day leadership;How to navigate difficult interpersonal situations through a DEIB lens;Why the current political climate is such a challenge for DEIB practitioners and managers;The problem with the segmentation of DEIB within organizations.Related Links:The First-Time Manager: DEI by Alida Miranda-Wolff - https://alidamirandawolff.com/book/“Care Work with Alida Miranda-Wolff” podcast - https://alidamirandawolff.com/podcast/Connect with Alida on LinkedIn - https://www.linkedin.com/in/alidamw/Learn more about Alida and her work - https://alidamirandawolff.comWork with Ethos - https://www.ethostalent.com/Bias in Feedback Decision Tree - https://drive.google.com/file/d/1C-HMz4RFwQNuIzMgS0wCmafQX09N81lp/viewEpisode 388, How To Leverage Your Power and Push For More Diversity, Equity, & Inclusion - https://www.bossedup.org/podcast/episode388Episode 423, Being White and Latina - https://www.bossedup.org/podcast/episode423Ezra Klein affordability crisis article, “The Economic Theory That Explains Why Americans Are So Mad” - https://www.nytimes.com/2024/06/07/opinion/ezra-klein-podcast-annie-lowrey.htmlIntercept diversity and social justice article, “the Evolution of Union Busting” - https://theintercept.com/2022/06/07/union-busting-tactics-diversity/Alida's interview with Truthout “Here's How Workers Can Build Power Amid Corporate Co-optation of DEI Programs” - https://truthout.org/articles/heres-how-workers-can-build-power-amid-corporate-co-optation-of-dei-programs/Philosopher and psychiatrist Frantz Fanon's work “Black Skin, White Masks” - https://monoskop.org/images/a/a5/Fanon_Frantz_Black_Skin_White_Masks_1986.pdfFrantz Fanon's other work “the Wretched of the Earth” - https://monoskop.org/images/6/6b/Fanon_Frantz_The_Wretched_of_the_Earth_1963.pdfElite Capture: How the Powerful Took Over Identity Politics (And Everything Else) by Olúfẹ́mi O. Táíwò - https://bookshop.org/p/books/elite-capture-how-the-powerful-took-over-identity-politics-and-everything-else-oluf-7865-769-mi-o-taiwo/17984390?ean=9781642596885LEVEL UP: A Leadership Accelerator for Women on the Rise - https://www.bossedup.org/levelupBossed Up Courage Community - https://www.facebook.com/groups/927776673968737/Bossed Up LinkedIn Group - https://www.linkedin.com/groups/7071888/

David E. Kirkland is a trans-disciplinary scholar of English and urban education, who explores the intersections among urban youth culture, language and literacy, urban teacher preparation, and digital media. He analyzes culture, language, and texts, and has expertise in critical literary, ethnographic, and sociolinguistic research methods. He has received many awards for his work, including the 2008 AERA Division G Outstanding Dissertation Award and was a 2009-10 Ford Foundation Postdoctoral Fellow and is a former fellow of NCTE's Cultivating New Voices. Dr. Kirkland has published widely. His most recent articles include: ” Black Skin, White Masks': Normalizing Whiteness and the Trouble with the Achievement Gap” in urban contexts: Politics, Pluralism, and Possibilities” (English Education), and “We real cool: Examining Black males and literacy” (Reading Research Quarterly). He is currently completing his fourth book, A Search Past Silence, to be published through Teacher College Press s Language and Literacy Series. Dr. Kirkland believes that, in their language and literacies, youth take on new meanings beginning with a voice and verb, where words when spoken or written have the power to transform the world inside-out Support Latin Waves by becoming a member for as little as $1 per month. https://latinwavesmedia.com

"I would say what we can celebrate is the incredible mobilization of the young people. They went everywhere, they knocked on the door, they mobilized. This was an incredible, incredible mobilization. So that was extraordinary because it showed real mobilization and an understanding that the National Rally was a real threat. We knew that if they came to power, the first people who would be targeted would be people of color, and that was absolutely clear."For our snap episode on the snap elections in the UK and France, Professor David Palumbo-Liu and Azeezah Kanji talk with eminent decolonial scholar activists, Françoise Vergès in France and Priyamvala Gopal in the UK. Following the defeat of right wing parties in both countries in the polls, we discuss what's changed with the elections, what hasn't changed, and what should movements, activists, and organizers be focusing on.Priyamvada Gopal is Professor of Postcolonial Studies at the Faculty of English, University of Cambridge and Professorial Fellow, Churchill College. Her present interests are in the literatures, politics, and cultures of empire, colonialism and decolonisation. She has related interests in the novel, South Asian literature, and postcolonial cultures. Her published work includes Literary Radicalism in India: Gender, Nation and the Transition to Independence (Routledge, 2005), After Iraq: Reframing Postcolonial Studies (Special issue of New Formations co-edited with Neil Lazarus), The IndianEnglish Novel: Nation, History and Narration (Oxford University Press, 2009) and, most recently, Insurgent Empire: Anticolonial Resistance and British Dissent (Verso, 2019) which was shortlisted for the British Academy Prize for Global Cultural Understanding and the Bread and Roses Prize. Her writing has also appeared in The Hindu, Outlook India, India Today, The Independent, Prospect Magazine, The New Statesman, The Guardian, Al-Jazeera English (AJE) and The Nation (USA). She is working on a new project called Decolonization: the Life and Times of an Idea which examines a range of thinkers, contexts and struggles across the Global South.Françoise Vergès is a writer and decolonial antiracist feminist activist. A Reunionnese, she received an education that ran counter to the French hegemonic school from her anticolonial communist and feminist parents and the members of their organisations. She received her Ph.D in Political Theory from Berkeley University in 1995. She remained an activist during these years, collaborated on Isaac Julien's film "Black Skin, White Masks » and published in feminist and theory journals. She has taught at Sussex University and Goldsmiths College and has been a visiting professor at different universities. She has never held a teaching position in France but created the Chair Global South(s) at Collège d'études mondiales where she held workshops on different topics (2014-2018). She was president of the National Committee for the History and Remembrance of Slavery (2009-2012), was a co-founder of Decolonize the Arts (2015-2020), the director of the scientific and cultural programme for a museum project in Reunion Island (2004-2010, a project killed by the State and the local conservatives). She is the convener and curator of L'Atelier a collective and collaborative seminar/public performance with activist and artists of color. Recent publications include: Programme de désordre absolu. Décoloniser le musée (2023), A Feminist Theory of Violence (2021), De la violence coloniale dans l'espace public (2021), The Wombs of Women. Capital, Race, Feminism (2021), A Decolonial Feminism (2020).www.palumbo-liu.comhttps://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20www.instagram.com/speaking_out_of_place

"I would say what we can celebrate is the incredible mobilization of the young people. They went everywhere, they knocked on the door, they mobilized. This was an incredible, incredible mobilization. So that was extraordinary because it showed real mobilization and an understanding that the National Rally was a real threat. We knew that if they came to power, the first people who would be targeted would be people of color, and that was absolutely clear."For our snap episode on the snap elections in the UK and France, Professor David Palumbo-Liu and Azeezah Kanji talk with eminent decolonial scholar activists, Françoise Vergès in France and Priyamvala Gopal in the UK. Following the defeat of right wing parties in both countries in the polls, we discuss what's changed with the elections, what hasn't changed, and what should movements, activists, and organizers be focusing on.Priyamvada Gopal is Professor of Postcolonial Studies at the Faculty of English, University of Cambridge and Professorial Fellow, Churchill College. Her present interests are in the literatures, politics, and cultures of empire, colonialism and decolonisation. She has related interests in the novel, South Asian literature, and postcolonial cultures. Her published work includes Literary Radicalism in India: Gender, Nation and the Transition to Independence (Routledge, 2005), After Iraq: Reframing Postcolonial Studies (Special issue of New Formations co-edited with Neil Lazarus), The IndianEnglish Novel: Nation, History and Narration (Oxford University Press, 2009) and, most recently, Insurgent Empire: Anticolonial Resistance and British Dissent (Verso, 2019) which was shortlisted for the British Academy Prize for Global Cultural Understanding and the Bread and Roses Prize. Her writing has also appeared in The Hindu, Outlook India, India Today, The Independent, Prospect Magazine, The New Statesman, The Guardian, Al-Jazeera English (AJE) and The Nation (USA). She is working on a new project called Decolonization: the Life and Times of an Idea which examines a range of thinkers, contexts and struggles across the Global South.Françoise Vergès is a writer and decolonial antiracist feminist activist. A Reunionnese, she received an education that ran counter to the French hegemonic school from her anticolonial communist and feminist parents and the members of their organisations. She received her Ph.D in Political Theory from Berkeley University in 1995. She remained an activist during these years, collaborated on Isaac Julien's film "Black Skin, White Masks » and published in feminist and theory journals. She has taught at Sussex University and Goldsmiths College and has been a visiting professor at different universities. She has never held a teaching position in France but created the Chair Global South(s) at Collège d'études mondiales where she held workshops on different topics (2014-2018). She was president of the National Committee for the History and Remembrance of Slavery (2009-2012), was a co-founder of Decolonize the Arts (2015-2020), the director of the scientific and cultural programme for a museum project in Reunion Island (2004-2010, a project killed by the State and the local conservatives). She is the convener and curator of L'Atelier a collective and collaborative seminar/public performance with activist and artists of color. Recent publications include: Programme de désordre absolu. Décoloniser le musée (2023), A Feminist Theory of Violence (2021), De la violence coloniale dans l'espace public (2021), The Wombs of Women. Capital, Race, Feminism (2021), A Decolonial Feminism (2020).www.palumbo-liu.comhttps://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20www.instagram.com/speaking_out_of_place

"I would say what we can celebrate is the incredible mobilization of the young people. They went everywhere, they knocked on the door, they mobilized. This was an incredible, incredible mobilization. So that was extraordinary because it showed real mobilization and an understanding that the National Rally was a real threat. We knew that if they came to power, the first people who would be targeted would be people of color, and that was absolutely clear."For our snap episode on the snap elections in the UK and France, Professor David Palumbo-Liu and Azeezah Kanji talk with eminent decolonial scholar activists, Françoise Vergès in France and Priyamvala Gopal in the UK. Following the defeat of right wing parties in both countries in the polls, we discuss what's changed with the elections, what hasn't changed, and what should movements, activists, and organizers be focusing on.Priyamvada Gopal is Professor of Postcolonial Studies at the Faculty of English, University of Cambridge and Professorial Fellow, Churchill College. Her present interests are in the literatures, politics, and cultures of empire, colonialism and decolonisation. She has related interests in the novel, South Asian literature, and postcolonial cultures. Her published work includes Literary Radicalism in India: Gender, Nation and the Transition to Independence (Routledge, 2005), After Iraq: Reframing Postcolonial Studies (Special issue of New Formations co-edited with Neil Lazarus), The IndianEnglish Novel: Nation, History and Narration (Oxford University Press, 2009) and, most recently, Insurgent Empire: Anticolonial Resistance and British Dissent (Verso, 2019) which was shortlisted for the British Academy Prize for Global Cultural Understanding and the Bread and Roses Prize. Her writing has also appeared in The Hindu, Outlook India, India Today, The Independent, Prospect Magazine, The New Statesman, The Guardian, Al-Jazeera English (AJE) and The Nation (USA). She is working on a new project called Decolonization: the Life and Times of an Idea which examines a range of thinkers, contexts and struggles across the Global South.Françoise Vergès is a writer and decolonial antiracist feminist activist. A Reunionnese, she received an education that ran counter to the French hegemonic school from her anticolonial communist and feminist parents and the members of their organisations. She received her Ph.D in Political Theory from Berkeley University in 1995. She remained an activist during these years, collaborated on Isaac Julien's film "Black Skin, White Masks » and published in feminist and theory journals. She has taught at Sussex University and Goldsmiths College and has been a visiting professor at different universities. She has never held a teaching position in France but created the Chair Global South(s) at Collège d'études mondiales where she held workshops on different topics (2014-2018). She was president of the National Committee for the History and Remembrance of Slavery (2009-2012), was a co-founder of Decolonize the Arts (2015-2020), the director of the scientific and cultural programme for a museum project in Reunion Island (2004-2010, a project killed by the State and the local conservatives). She is the convener and curator of L'Atelier a collective and collaborative seminar/public performance with activist and artists of color. Recent publications include: Programme de désordre absolu. Décoloniser le musée (2023), A Feminist Theory of Violence (2021), De la violence coloniale dans l'espace public (2021), The Wombs of Women. Capital, Race, Feminism (2021), A Decolonial Feminism (2020).www.palumbo-liu.comhttps://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20www.instagram.com/speaking_out_of_place

For our snap episode on the snap elections in the UK and France, Professor David Palumbo-Liu and Azeezah Kanji talk with eminent decolonial scholar activists, Françoise Vergès in France and Priyamvala Gopal in the UK. Following the defeat of right wing parties in both countries in the polls, we discuss what's changed with the elections, what hasn't changed, and what should movements, activists, and organizers be focusing on."I would say what we can celebrate is the incredible mobilization of the young people. They went everywhere, they knocked on the door, they mobilized. This was an incredible, incredible mobilization. So that was extraordinary because it showed real mobilization and an understanding that the National Rally was a real threat. We knew that if they came to power, the first people who would be targeted would be people of color, and that was absolutely clear."Priyamvada Gopal is Professor of Postcolonial Studies at the Faculty of English, University of Cambridge and Professorial Fellow, Churchill College. Her present interests are in the literatures, politics, and cultures of empire, colonialism and decolonisation. She has related interests in the novel, South Asian literature, and postcolonial cultures. Her published work includes Literary Radicalism in India: Gender, Nation and the Transition to Independence (Routledge, 2005), After Iraq: Reframing Postcolonial Studies (Special issue of New Formations co-edited with Neil Lazarus), The IndianEnglish Novel: Nation, History and Narration (Oxford University Press, 2009) and, most recently, Insurgent Empire: Anticolonial Resistance and British Dissent (Verso, 2019) which was shortlisted for the British Academy Prize for Global Cultural Understanding and the Bread and Roses Prize. Her writing has also appeared in The Hindu, Outlook India, India Today, The Independent, Prospect Magazine, The New Statesman, The Guardian, Al-Jazeera English (AJE) and The Nation (USA). She is working on a new project called Decolonization: the Life and Times of an Idea which examines a range of thinkers, contexts and struggles across the Global South.Françoise Vergès is a writer and decolonial antiracist feminist activist. A Reunionnese, she received an education that ran counter to the French hegemonic school from her anticolonial communist and feminist parents and the members of their organisations. She received her Ph.D in Political Theory from Berkeley University in 1995. She remained an activist during these years, collaborated on Isaac Julien's film "Black Skin, White Masks » and published in feminist and theory journals. She has taught at Sussex University and Goldsmiths College and has been a visiting professor at different universities. She has never held a teaching position in France but created the Chair Global South(s) at Collège d'études mondiales where she held workshops on different topics (2014-2018). She was president of the National Committee for the History and Remembrance of Slavery (2009-2012), was a co-founder of Decolonize the Arts (2015-2020), the director of the scientific and cultural programme for a museum project in Reunion Island (2004-2010, a project killed by the State and the local conservatives). She is the convener and curator of L'Atelier a collective and collaborative seminar/public performance with activist and artists of color. Recent publications include: Programme de désordre absolu. Décoloniser le musée (2023), A Feminist Theory of Violence (2021), De la violence coloniale dans l'espace public (2021), The Wombs of Women. Capital, Race, Feminism (2021), A Decolonial Feminism (2020).www.palumbo-liu.comhttps://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20www.instagram.com/speaking_out_of_place

"I would say what we can celebrate is the incredible mobilization of the young people. They went everywhere, they knocked on the door, they mobilized. This was an incredible, incredible mobilization. So that was extraordinary because it showed real mobilization and an understanding that the National Rally was a real threat. We knew that if they came to power, the first people who would be targeted would be people of color, and that was absolutely clear."For our snap episode on the snap elections in the UK and France, Professor David Palumbo-Liu and Azeezah Kanji talk with eminent decolonial scholar activists, Françoise Vergès in France and Priyamvala Gopal in the UK. Following the defeat of right wing parties in both countries in the polls, we discuss what's changed with the elections, what hasn't changed, and what should movements, activists, and organizers be focusing on.Priyamvada Gopal is Professor of Postcolonial Studies at the Faculty of English, University of Cambridge and Professorial Fellow, Churchill College. Her present interests are in the literatures, politics, and cultures of empire, colonialism and decolonisation. She has related interests in the novel, South Asian literature, and postcolonial cultures. Her published work includes Literary Radicalism in India: Gender, Nation and the Transition to Independence (Routledge, 2005), After Iraq: Reframing Postcolonial Studies (Special issue of New Formations co-edited with Neil Lazarus), The IndianEnglish Novel: Nation, History and Narration (Oxford University Press, 2009) and, most recently, Insurgent Empire: Anticolonial Resistance and British Dissent (Verso, 2019) which was shortlisted for the British Academy Prize for Global Cultural Understanding and the Bread and Roses Prize. Her writing has also appeared in The Hindu, Outlook India, India Today, The Independent, Prospect Magazine, The New Statesman, The Guardian, Al-Jazeera English (AJE) and The Nation (USA). She is working on a new project called Decolonization: the Life and Times of an Idea which examines a range of thinkers, contexts and struggles across the Global South.Françoise Vergès is a writer and decolonial antiracist feminist activist. A Reunionnese, she received an education that ran counter to the French hegemonic school from her anticolonial communist and feminist parents and the members of their organisations. She received her Ph.D in Political Theory from Berkeley University in 1995. She remained an activist during these years, collaborated on Isaac Julien's film "Black Skin, White Masks » and published in feminist and theory journals. She has taught at Sussex University and Goldsmiths College and has been a visiting professor at different universities. She has never held a teaching position in France but created the Chair Global South(s) at Collège d'études mondiales where she held workshops on different topics (2014-2018). She was president of the National Committee for the History and Remembrance of Slavery (2009-2012), was a co-founder of Decolonize the Arts (2015-2020), the director of the scientific and cultural programme for a museum project in Reunion Island (2004-2010, a project killed by the State and the local conservatives). She is the convener and curator of L'Atelier a collective and collaborative seminar/public performance with activist and artists of color. Recent publications include: Programme de désordre absolu. Décoloniser le musée (2023), A Feminist Theory of Violence (2021), De la violence coloniale dans l'espace public (2021), The Wombs of Women. Capital, Race, Feminism (2021), A Decolonial Feminism (2020).www.palumbo-liu.comhttps://speakingoutofplace.comhttps://twitter.com/palumboliu?s=20www.instagram.com/speaking_out_of_place

For our snap episode on the snap elections in the UK and France, we're joined by eminent decolonial scholar activists, Françoise Vergès in France and Priyamvada Gopal in the UK.  Following the defeat of right wing parties in both countries in the polls, we discuss what's changed with the elections, what hasn't changed, and what should movements, activists, and organizers be focusing on.Priyamvada Gopal is Professor of Postcolonial Studies at the Faculty of English, University of Cambridge and Professorial Fellow, Churchill College. Her present interests are in the literatures, politics, and cultures of empire, colonialism and decolonisation. She has related interests in the novel, South Asian literature, and postcolonial cultures.  Her published work includes Literary Radicalism in India: Gender, Nation and the Transition to Independence (Routledge, 2005),  After Iraq: Reframing Postcolonial Studies (Special issue of New Formations co-edited with Neil Lazarus), The Indian English Novel: Nation, History and Narration (Oxford University Press, 2009) and, most recently, Insurgent Empire: Anticolonial Resistance and British Dissent (Verso, 2019) which was shortlisted for the British Academy Prize for Global Cultural Understanding and the Bread and Roses Prize. Her writing has also appeared in The Hindu, Outlook India, India Today, The Independent, Prospect Magazine, The New Statesman, The Guardian, Al-Jazeera English (AJE) and The Nation (USA). She is working on a new project called Decolonization: the Life and Times of an Idea which examines a range of thinkers, contexts and struggles across the Global South. Françoise Vergès is a writer and decolonial antiracist feminist activist. A Reunionnese, she received an education that ran counter to the French hegemonic school from her anticolonial communist and feminist parents and the members of their organisations. She received her Ph.D in Political Theory from Berkeley University in 1995. She remained an activist during these years, collaborated on Isaac Julien's film "Black Skin, White Masks » and published in feminist and theory journals. She has taught at Sussex University and Goldsmiths College and has been a visiting professor at different universities. She has never held a teaching position in France but created the Chair Global South(s) at Collège d'études mondiales where she held workshops on different topics (2014-2018). She was president of the National Committee for the History and Remembrance of Slavery (2009-2012), was a co-founder of Decolonize the Arts (2015-2020), the director of the scientific and cultural programme for a museum project in Reunion Island (2004-2010, a project killed by the State and the local conservatives). She is the convener and curator of L'Atelier a collective and collaborative seminar/public performance with activist and artists of color. Recent publications include: Programme de désordre absolu. Décoloniser le musée (2023), A Feminist Theory of Violence (2021), De la violence coloniale dans l'espace public (2021), The Wombs of Women. Capital, Race, Feminism (2021), A Decolonial Feminism (2020). 

This lecture discusses key ideas from the 20th century philosopher, psychoanalyst, and social critic Frantz Fanon's work Black Skin, White Masks It focuses specifically on his comparative discussions of antisemitism directed at the figure of the Jew and anti-Black racism or negrophobia directed at the figure of the Black person. There are similarities and connections between the two dynamics but also some important differences that Fanon highlights To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Fanon's Black Skin, White Masks - amzn.to/3a6Hphs

This lecture discusses key ideas from the 20th century philosopher, psychoanalyst, and social critic Frantz Fanon's work Black Skin, White Masks It focuses specifically on his discussions bearing on what he calls "Negrophobia", which involves the reduction of black people to nature, to animals, and to their sexuality, on the part of the racist feeling fear, anxiety, or disgust towards them. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Fanon's Black Skin, White Masks - amzn.to/3a6Hphs

This lecture discusses key ideas from the 20th century philosopher, psychoanalyst, and social critic Frantz Fanon's work Black Skin, White Masks It focuses specifically on the discussions in the second and third chapters of the work, titled "The Woman of Color and the White Man," and "The Man of Color and the White Woman." Fanon examines what would need to be the case in order to have the possibility of "true, authentic love—wishing for others what one postulates for oneself, when that postulation unites the permanent values of human reality." His answer is that "mobilization of psychic drives basically freed of unconscious conflicts" would be needed. Since he "believe[s] in the possibility of love, he "endeavor[s] to trace its imperfections, its perversions in these two chapters. To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Fanon's Black Skin, White Masks - amzn.to/3a6Hphs

Send us a Text Message.PAGES the Reading Group presents Volume XXII: Afropessimism, Care, and [Fractured] KinshipIn this episode of the PAGES Pod, the gang discusses themes of Afropessimism, care, and fractured kinship. They probe critical questions like: Does the world genuinely care about Black suffering? How do notions of care shape our understanding of Afropessimism? Through an engaging dialogue, these thinkers unravel how care—or the lack thereof—impacts Black lives, and how these dynamics inform Black suffering. They also delve into the roles of kinship and family within Afropessimism, examining the unique experiences of those marked Black and how these relationships can be fractured by the conditions of unfreedom. Combining personal stories, sharp analysis, and insightful commentary, this episode challenges listeners to reconsider the impact of racialization on care and kinship among those marked Black in a world deeply influenced by anti-Black racism. Tap in and join us for a conversation that's both intellectually stimulating and emotionally resonant, true to PAGESTRG's commitment to pushing the boundaries of cultural and social critique.A Few Texts Mentioned this Episode:Scenes of Subjection by Saidiya HartmanAfropessimism by Frank WildersonWhy It's OK to not Be Monogamous by Justin ClardyBlack Women, Black Love by Diane StewartBound in Wedlock by Tera Hunter"On the Beginning of the World: Dominance Feminism, Afropessimism, and the Meanings of Gender by Jennifer NashThe Cancer Journals by Audre LordeThe Captive Maternal by Joy JamesBlack Skin, White Masks by Frantz FanonFollow us across our social media channels:IG- @PagestrgTikTok- @PagesthereadinggroupWebsite- www.Pagestrg.com

Begun as a psychiatric dissertation, Frantz Fanon's Black Skin, White Masks (1952) became a genre-shattering study of antiblack racism and its effect on the psyche. At turns expressionistic, confessional, clinical, sharply satirical and politically charged, the book is dazzlingly multivocal, sometimes self-contradictory but always compelling. Judith Butler and Adam Shatz, whose biography of Fanon was released in January, chart a course through some of the most explosive and elusive chapters of the book, and show why Fanon is still essential reading.This is an extract from the episode. To listen in full, and to all our other Close Readings series, sign up:Directly in Apple Podcasts: https://apple.co/3pJoFPqIn other podcast apps: lrb.me/closereadingsJudith Butler is Distinguished Professor in the Graduate School at the University of California, Berkeley, and Adam Shatz is the the LRB's US editor and author of, most recently, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon.Get in touch: podcasts@lrb.co.uk Hosted on Acast. See acast.com/privacy for more information.

Liam is a PhD researcher in Geography at the University of Toronto and a volunteer tenant organizer in Vancouver. He's interested in labor, community, and movement organizing strategy, and the politics of reproduction under capitalism. In this episode, we sit with Liam Fox to discuss the extractivist paradigm of pipelines ripping through Indigenous land in so-called Canada. Specifically, we discuss the regulatory regime in which oil and gas extraction (and the infrastructures required to move it) is articulated and applied. This inevitably entails the engagement with ‘Canada' as a settler-colonial, extractivist state, bringing to the fore an engagement with the expropriation and dispossession of Indigenous peoples as well as Indigenous resistance.  We also discuss Liam's PhD research, which focuses on the history and future of political and class consciousness in and around Alberta's tar sands. Projects like Liam's are incredibly important for those of you who are thinking about things like the Just Transition, Climate Justice, and/or a Green New Deal.  We land in a space of thinking about solidarity and class consciousness; specifically, building unlikely alliances as an essential strategy for anti-capitalist futures.  From there, we conclude with some thoughts on organizing/mobilizing in our immediate communities as a means of achieving said solidarity across difference. This is where Liam's role as community organizer with the Vancouver Tenants Union comes in.  Main pieces discussed/mentioned in this episode: Liam Fox's paper: Pipelines in the “Public Interest”? The Jurisdictional Work of a Concept in Canadian Pipeline Assessment Naomi Klein's interview with Leanne Simpson: Dancing the World into Being: A Conversation with Idle No More's Leanne Simpson Further recommendations: Pollution is Colonialism by Max Liboirin  Red Skin, White Masks by Glen Coulthard

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Adam Shatz speaks with Kate Wolf and Eric Newman about his latest book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. The book is both a biography of Fanon— one of the most important thinkers on race and colonialism of the last century— as well as an intellectual history that looks closely at his most seminal texts. Shatz uncovers the events that led to the writing of books such as Black Skin, White Masks and the Wretched of the Earth by following Fanon from his birth in Martinique (then a French colony), to his time serving in World War II, his studies in Lyon, his innovative work as a psychiatrist in France and Algeria, as well as his pivotal decision to join in the fight for Algerian independence and become a part of the FLN. Though Fanon died at only 36, in 1961, Shatz also explores the many afterlives of his work, from his embrace by the Black Panthers and his influence on filmmakers such as Claude Lanzmann and Ousmane Sembene to echoes of his thought in the continued movements for Black liberation and decolonization today. Also, E. J. Koh, author of The Liberators, returns to recommend The Twilight Zone by Nona Fernandez, translated by Natasha Wimmer.

Adam Shatz speaks with Kate Wolf and Eric Newman about his latest book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. The book is both a biography of Fanon— one of the most important thinkers on race and colonialism of the last century— as well as an intellectual history that looks closely at his most seminal texts. Shatz uncovers the events that led to the writing of books such as Black Skin, White Masks and the Wretched of the Earth by following Fanon from his birth in Martinique (then a French colony), to his time serving in World War II, his studies in Lyon, his innovative work as a psychiatrist in France and Algeria, as well as his pivotal decision to join in the fight for Algerian independence and become a part of the FLN. Though Fanon died at only 36, in 1961, Shatz also explores the many afterlives of his work, from his embrace by the Black Panthers and his influence on filmmakers such as Claude Lanzmann and Ousmane Sembene to echoes of his thought in the continued movements for Black liberation and decolonization today. Also, E. J. Koh, author of The Liberators, returns to recommend The Twilight Zone by Nona Fernandez, translated by Natasha Wimmer.

Trump's legal and financial crises are deepening, and Nikki Haley isn't quitting - his mental deterioration is becoming more evident, and she is making it a campaign issue. Harold Meyerson comments.Also: California moved one step closer to universal healthcare on January 1, when it expanded coverage to all low-income residents, regardless of immigration status. Sasha Abramsky will report.Plus: Adam Shatz will talk about Franz Fanon, whose books Wretched of the Earth and Black Skin, White Masks made him a huge figure on the left, not just in the '60s when they were published, but in the era of Black Lives Matter when “his shadow looms larger than ever.” Now he's the subject of Adam's new book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Adam is the US editor of the London Review of Books.

On this episode of Start Making Sense, John Nichols has our analysis on the New Hampshire primary--Biden's big win, and Trump's furious victory speech.Also: Adam Shatz talks about Franz Fanon, whose books Wretched of the Earth and Black Skin, White Masks made him a huge figure on the left, not just in the '60s when they were published, but in the era of Black Lives Matter when “his shadow looms larger than ever.” Now he's the subject of Adam's new book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Adam is the US editor of the London Review of Books, and former Literary Editor of The Nation.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Tuesday's New Hampshire primary, first in the nation, was also the last chance for Republicans to move beyond Trump. And also the first chance for Democrats to pressure Biden to push for a cease-fire in Gaza. John Nichols has our analysis.Also: Adam Shatz talks about Franz Fanon, whose books Wretched of the Earth and Black Skin, White Masks made him a huge figure on the left, not just in the '60s when they were published, but in the era of Black Lives Matter when “his shadow looms larger than ever.” Now he's the subject of Adam's new book, The Rebel's Clinic: The Revolutionary Lives of Frantz Fanon. Adam is the US editor of the London Review of Books, and former Literary Editor of The Nation.

"A hermit in the middle of Los Angeles" is one way she described herself - born in 1947, Butler became a writer who wanted to "tell stories filled with facts. Make people touch and taste and know." Since her death in 2006, her writing has been widely taken up and praised for its foresight in suggesting developments such as big pharma and for its critique of American history. Shahidha Bari is joined by the author Irenosen Okojie and the scholar Gerry Canavan and Nisi Shawl, writer, editor, journalist – and long time friend of Octavia Butler.Irenosen Okojie's latest collection of short stories is called Nudibranch and she was winner of the 2020 AKO Caine Prize for Fiction for her story Grace Jones. You can hear her discussing her own writing life alongside Nadifa Mohamed in a previous Free Thinking episode https://www.bbc.co.uk/programmes/m000k8sz Gerry Canavan is co-editor of The Cambridge Companion to American Science Fiction. Nisi Shawl writes about books for The Seattle Times, and also contributes frequently to Ms. Magazine, The Cascadia Subduction Zone, The Washington Post.Producer: Luke MulhallYou might be interested in the Free Thinking episode Science fiction and ecological thinking https://www.bbc.co.uk/programmes/m000h6yw and on Ursula Le Guin's The Word for World is Forest https://www.bbc.co.uk/programmes/b0b6yb37 and a playlist exploring Landmarks of Culture including Frantz Fanon's Black Skin, White Masks and the writing of Audre Lorde, and of Wole Soyinka https://www.bbc.co.uk/programmes/p01jwn44

Bart and Jenna are rarely afraid to dive headfirst into uncharted areas of cinema, but certain movies are just too important for them to toss around in their usual subjective way. Gillo Pontecorvo's The Battle of Algiers is one such landmark work that seems irresponsible to discuss without a maximum amount of context. That's why Cinema60 invited African Studies and Decolonization scholar Christopher J. Lee to the podcast to help them unpack the history and politics of the film and the events that it depicts.In addition, Chris wanted to talk about Ousmane Sembène's Black Girl, another film from 1966 with a very different, but equally harsh, perspective on French colonialism in Africa. The two films, taken together, give a well-rounded visualization of the revolutionary ideas of political philosopher Frantz Fanon, whose thoughts got to the heart much of the social upheaval of the era. Listen as Chris gives a global backdrop to the rebellious spirit that inspired the big changes in the way people governed themselves, and in the way they made movies, in the mid-20th century.The following films are discussed:• The Battle of Algiers (1966) La battaglia di Algeri Directed by Gillo Pontecorvo Starring Brahim Hadjadj, Jean Martin, Yacef Saadi• Black Girl (1966) La noire de... Directed by Ousmane Sembène Starring Mbissine Thérèse Diop, Anne-Marie Jelinek, Robert FontaineAlso mentioned:• The Birth of a Nation (1915) Directed by D.W. Griffith Starring Lillian Gish, Mae Marsh, Henry B. Walthall• De Voortrekkers (a.k.a. Winning a Continent) (1916) Directed by Harold M. Shaw Starring Dick Cruikshanks, Caroline Frances Cooke, Jackie Turnbull• Rome, Open City (1945) Roma città aperta Directed by Roberto Rossellini Starring Anna Magnani, Aldo Fabrizi, Marcello Pagliero• Paisan (1946) Paisà Directed by Roberto Rossellini Starring Carmela Sazio, Gar Moore, William Tubbs• Bicycle Thieves (1948) Ladri di biciclette Directed by Vittorio De Sica Starring Lamberto Maggiorani, Enzo Staiola, Lianella Carell• Cry, the Beloved Country (1951) Directed by Zoltan Korda Starring Canada Lee, Sidney Poitier, Charles Carson• Le petit soldat (1961) Directed by Jean-Luc Godard Starring Anna Karina, Michel Subor, Henri-Jacques Huet• Cléo from 5 to 7 (1963) Cléo de 5 à 7 Directed by Agnès Varda Starring Corinne Marchand, Antoine Bourseiller, Dominique Davray• The Umbrellas of Cherbourg (1964) Les parapluies de Cherbourg Directed by Jacques Demy Starring Catherine Deneuve, Nino Castelnuovo, Anne Vernon• Nanny (2022) Directed by Nikyatu Jusu Starring Anna Diop, Michelle Monaghan, Sinqua WallsBooks discussed:• The Stranger by Albert Camus (1942)• Prison Notebooks by Antonio Gramchi (1947)• Black Skin, White Masks by Frantz Fanon (1952)• God's Bits of Wood by Ousmane Sembène (1960)• The Wretched of the Earth by Frantz Fanon (1961)• Frantz Fanon: Toward A Revolutionary Humanism by Christopher J. Lee (2015)

In this lively conversation with Malu Castro, we embark on an intriguing exploration of land organization and sustainability, with a primary focus on Hawaii. Castro's fascinating transformation from an orchestrator of professional revolutionaries to an investigator of land and indigenous rights offers a fresh perspective on the unique challenges and paradoxical situations that have arisen as a result of historical policies. We delve into the complexity of Native Hawaiian identity, the impact of the Dawes Act of 1887, and the profound implications of colonial power on economic and land relations.As we broaden our discussion, we confront Marx's contradictions and the intersection of politics, identity, and land. We grapple with the historical effects of colonialism on land relations, and how these have facilitated the displacement and elimination of indigenous populations. The conversation further extends to the significant need to incorporate local and indigenous politics into our overall political comprehension, thereby bridging the divide between settler and indigenous conceptions. In the final part of our discussion, we reflect on the enlightening journey we've taken with Castro. We probe into the intricate connection between politics, land, and identity, and the harsh realities of colonial policies that indigenous populations face. In conclusion, we ponder on the far-reaching impacts of industrial production on environments and the potential of subsistence as a more sustainable method of supporting people. Join us for a deep dive into an enlightening discussion that is bound to challenge your perspectives and enhance your understanding.K. Malulani "Malu" Castro is a Ph.D. candidate at the University of Michigan's School for Environment and Sustainability.  He is also a former union organizer.  We talk about how we may need to change our ideas about organizing to allow for different land relationships with socialism.  We also talk about the work of Dr. Glen Coulthard, particularly "Red Skins, White Masks."  Support the showCrew:Host: C. Derick VarnAudio Producer: Paul Channel Strip ( @aufhebenkultur )Intro and Outro Music by Bitter Lake.Intro Video Design: Jason MylesArt Design: Corn and C. Derick VarnLinks and Social Media:twitter: @skepoetYou can find the additional streams on Youtube

Abby and Patrick welcome political theorist Nica Siegel, author of a forthcoming manuscript on the politics of exhaustion, including a recently published chapter, “Fanon's Clinic: Revolutionary Therapeutics and the Politics of Exhaustion,” and a brand-new essay in Parapraxis. Nica tells our listeners about Frantz Fanon's life, situating both his personal journey and his writing within the context of his work as a clinician and clinical theorist. As Nica recounts, Fanon's clinical writings were only recently collected and translated in the 2018 volume Alienation and Freedom, which has ushered in a renaissance in Fanon studies in the Anglophone world. Tracking Fanon's story from Martinique to metropolitan France to Tunisia to Algeria, a focus on Fanon as a clinician helps us to rethink and recontextualize the major texts that bracket his life: Black Skin, White Masks and The Wretched of the Earth. Abby, Patrick, and Nica also discuss resistances to Fanon; distinctive clinical concepts like the “transferential constellation”; neurosis versus psychosis; syndromes as political resistance; political exhaustion and the exhaustion of the political; revolutionary subjectivity; the superego of the contemporary left; and much more. Nica's Parapraxis essay on Fanon as clinician, “Destiny to Be Set Free: Fanon Between Repair and Reparation” was, happily, released online earlier than we expected: https://www.parapraxismagazine.com/articles/destiny-to-be-set-freePrimary texts we discuss include:Frantz Fanon, Black Skin, White MasksFanon, The Wretched of the EarthThe volume of Fanon's clinical writings Nica is discussing is Alienation and Freedom, edited and compiled by Jean Khalfa and Robert J.C. Young, translated by Steven CorcoranSome of the other books that Nica invokes include:David Marriott, Whither Fanon? Studies in the Blackness of BeingCamille Robcis, Disalienation: Politics, Philosophy, and Radical Psychiatry in Postwar FranceFred Moten, The Universal Machine (consent not to be a single being)Hannah Zeavin, The Distance CureNigel Gibson and Roberto Beneduce, Frantz Fanon, Psychiatry and Politics (Creolizing the Canon)You can learn more about Nica's work and get in touch with her at nicasiegel.comHave you noticed that Freud is back? Got questions about psychoanalysis? Or maybe you've traversed the fantasy and lived to tell the tale? Leave us a voicemail! 484 775-0107 A podcast about psychoanalysis, politics, pop culture, and the ways we suffer now. New episodes on Saturdays. Follow us on social media: Linktree: https://linktr.ee/OrdinaryUnhappiness Twitter: @UnhappinessPod Instagram: @OrdinaryUnhappiness Patreon: patreon.com/OrdinaryUnhappiness Theme song: Formal Chicken - Gnossienne No. 1 https://open.spotify.com/album/2MIIYnbyLqriV3vrpUTxxO Provided by Fruits Music

A common idea in academic theory and activism, as we start to move towards less unjust institutions, is that we need to decolonise things, from university curricula to museum collections. Following on from a brilliant event which took place last week at UCL, the UCL-Penn State Joint Conference on ‘Resisting Colonialism', we are discussing these ideas with the three organisers. The conference ranged from discussions what to do about unpaid reparations, museum collections, and the monuments of colonisers; to decolonial approaches to immigration and theories of resistance. Joining us today to talk about some of these important ideas are:Dr Shuk Ying Chan, Assistant Professor in Political Theory in the Department of Political Science at UCL, whose book in progress examines decolonisation as an unfinished project of global justice;Dr Desiree Lim, Catherine Shultz Rein Early Career Professor and Assistant Professor of Philosophy at Penn State, whose monograph “Immigration and Social Equality” is forthcoming at OUP;and Dr Chong-Ming Lim, Assistant Professor of Philosophy at Nanyang Technological University, whose published work examines, amongst other topics, uncivil political resistance, including the vandalising of commemorations. Mentioned in this episode:Vandalizing Tainted Commemorations. Chong-Ming Lim.Transforming problematic commemorations through vandalism. Chong-Ming Lim.Immigration and Social Equality. Desiree Lim.Black Skin, White Masks. Frantz Fanon.The Wretched of the Earth. Frantz Fanon.

In this episode, we take a deep dive into Frantz Fanon's first book Black Skin, White Masks. We discuss his views on racism as a form of alienation and narcissism, assess that status of reason throughout his argument, and interrogate his emphasis on futurity over history. Throughout we defend his theory of social pathology and his embrace of reason and universal humanism. This episode should be a stimulating introduction to the anticolonial and revolutionary work of Fanon for both newcomers and experts!leftofphilosophy.com | @leftofphilReferences:Frantz Fanon, Black Skin, White Masks, trans. Richard Philcox (New York: Grove Press, 2008).Frantz Fanon, Œuvres (Paris: Éditions La Découverte, 2011).Frantz Fanon, “Racism and Culture,” in Toward the African Revolution, trans. Haakon Chevalier (New York: Grove Press, 1967).Liam Kofi Bright, “White Psychodrama,” The Journal of Political Philosophy, 2023. https://onlinelibrary.wiley.com/doi/full/10.1111/jopp.12290Music: Vintage Memories by Schematist | schematist.bandcamp.com

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/caribbean-studies

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-studies

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Frantz Fanon (1925-1961) was a Caribbean and African psychiatrist, philosopher and revolutionary whose works, including Black Skin, White Masks and The Wretched of the Earth are hugely influential in the fields of post-colonial studies, critical theory, and post-Marxism. His legacy remains with us today, having inspired movements in Palestine, Sri Lanka, the US and South Africa. Frantz Fanon: Philosopher of the Barricades (Pluto Press, 2015) is a critical biography of his extraordinary life. Peter Hudis draws on the expanse of his life and work - from his upbringing in Martinique and early intellectual influences to his mature efforts to fuse psychoanalysis and philosophy and contributions to the anti-colonial struggle in Algeria - to counter the monolithic assumption that Fanon's contribution to modern thought is defined by the advocacy of violence. Mehdi Sanglaji is writing a PhD thesis on political violence, religion, and all that jazz. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

In this episode, I cover chapters four, five, and the conclusion of Glen Coulthard's "Red Skin, White Masks: Rejecting the Colonial Politics of Recognition." If you feel like donating, please consider this organization: https://www.niwrc.org/donate If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion IG: @theory_and_philosophy

In this episode, I cover chapters two and three of Glen Coulthard's "Red Skin, White Masks: Rejecting the Colonial Politics of Recognition." If you feel like donating, please consider this organization: https://www.niwrc.org/donate If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion IG: @theory_and_philosophy

In this episode, I cover the introduction and chapter one of Glen Coulthard's "Red Skin, White Masks: Rejecting the Colonial Politics of Recognition" (Part 1/3). If you feel like donating, please consider this organization: https://www.niwrc.org/donate If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion IG: @theory_and_philosophy

Frantz Fanon combines existentialist philosophy and psychiatry to diagnose the condition of the colonialized target of racism.

Frantz Fanon's essay collection, on colonialism's effects on the psyche.

I came into this world anxious to uncover the meaning of things, my soul desirous to be at the origin of the world, and here I am an object among other objects. Locked in this suffocating reification, I appealed to the Other so that his liberating gaze, gliding over my body suddenly smoothed of rough edges, would give me back the lightness of being I thought I had lost, and taking me out of the world put me back in the world. But just as I get to the other slope I stumble, and the Other fixes me with his gaze, his gestures and attitude, the same way you fix a preparation with a dye. I lose my temper, demand an explanation.... Nothing doing. I explode. Here are the fragments put together by another me.We like to begin each year with a book that will challenge us with some theoretical perspectives and insights, which we can have rattling around our minds as we carry on the year's reading. This year we are beginning with Frantz Fanon's 1952 classic Black Skin, White Masks. A collection of essays exploring the construction of the author's psyche (as a Black man from Martinique), Fanon looks at the personal impacts of colonialism, the ways that psychoanalysis might be adapted to understand the colonized psyche, and what possible futures might lie ahead. Chris and Suzanne explore the book's argument and its literary qualities, as well as reflecting on how Fanon's essays continue to resonate today.SHOW NOTES.Frantz Fanon: Black Skin, White Masks. [Bookshop.]Also by Fanon: The Wretched of the Earth.An overview of Fanon's thinking.Stuart Hall: Why Fanon? [requires institutional access, alas]Manichaeism.Interpellation.Aimé Césaire.Léopold Senghor.Glen Sean Coulthard: Red Skin, White Masks: Rejecting the Colonial Politics of Reconciliation.J. Kēhaulani Kauanui: “A Structure, Not an Event”: Settler Colonialism and Enduring Indigeneity.Next: Augustine: Confessions. [Bookshop.]Support The Spouter-Inn and our network, Megaphonic FM, on Patreon.

Please note this episode deals with sexuality and sexual violence and may not be suitable for all listeners. Some material may be triggering. If you do find yourself triggered or having difficulty, please contact your local rape crisis center. If you need assistance locating support, please use RAINN.org in the US and Ending Violence in Canada to locate supportive services.Kerry: We're talking about Tamari’s book, Appealing Because He is Appalling. And it's all about the idea of Black masculinity, colonialism, and erotic racism. And this is a topic that is so near and dear to my heart. Because it's very much about how we perceive ourselves sexually, and how these ties really affect how we are showing up in these colonial spaces. How has the systematic racism, colonialism, you know, all the isms affected us, and in particular, a very forgotten piece of this space, which is the Black man. Black men have been railroaded into one real vice where, where there, I've always looked at it like we we see them, you know, in this sinister space as one product, or we see them as an infallible space and another end of that product. Like it's almost nonexistent. There's no space in between. And Tamari, I really want us to get a moment to, to unpack all of it, because there is a lot here and so much stuff that I had no idea about. And I'm sure we'll we'll get to talking. I'm sure we will. Let's get dive in.Tamari:Yes.  No, thank you so much. I really appreciate the opportunity to be with you. And Patti again. Is this our second conversation? I think it's our second?Patty: Yeah, at least second, maybe third.  We’re old friends now.Tamari:Yeah. We often do not speak about Black men and disabilities, you know, to talk about police violence, without talking about the disabling of Black men, either psychologically or physically. We're just missing a huge part of that conversation. But not just the the disabilities that arises from being incarcerated or interaction with the police. But the brilliant thing about the paper that Leroy and I wrote, and I wrote is that we take this back to slavery. And slavery was the production of disabilities. And if you look at the nature of resistance and rebellions, from slavery onward, very often you're talking about individuals that were disabled.So if you go to Haiti, you found that Boukman and others who were the founding figures of the Haitian Revolution, those people were all physically disabled, they had either limbs that were dismembered, or some other such thing. Harriet Tubman, right, she took a piece of metal to the head and had convulsions, all her life. So disabilities is a major part of Black resistance and rebellion.And if you know, I mean, I think we can get get to this, again, is to talk about Emmett Till, and disabilities. That is a really important piece of disabilities history that not a lot of people know. And Leroy introduced me to it. And I did a bit of research on that. And it's just absolutely amazing that this young boy had a speech impediment. So he had like a speaking disability and his mother in Chicago taught him in order to form his words, he should whistle. So that led to, uh, I forget the name of the guy that led the charge. I think his last name was Bryant in thinking that this little boy was whistling at his wife and his wife knew that that was not the case. And upon her deathbed admitted that it was all concocted. So disabilities is a major part of resistance. But it's also produced by anti-Blackness and the particular targeting of Black men.So about me. So I'm a professor of sociology at Brock University. been there since 2006. And my areas of specialization and interest are Blackness and anti-Blackness in Western and Asiatic cultures. I do not separate the west from the east because it's all Asia people talk about the European continent. All the continents begin with “A” except for North and South America which are joined by an isthmus.Patty: Yeah, I saw Roxanne Dunbar Ortiz, I was listening to a panel she was on and she referred to the Asian peninsula of Europe.Tamari:That's what it is. There's no Eurasia, it's Asia..Kerry: I just love that. That is a drop of knowledge. Now, you know,Keep going, Tamari, with, with, with this interest of yours being, you know, Blackness, anti-Blackness and understanding, I really want to hold space. First off, for the topic matter that we're going to be discussing tonight. I really recognize I mean, we've we've gathered before, and I really recognize, you know, how our Black men especially, are not necessarily honored, nor do we lend voice for what their experience dealing with a colonial system can be. And I really would love for us.  One we're honoring you. I'm I also want to just acknowledge the the bravery or the the fact that you're speaking out and giving us some context, because I think that it's unusual in some of the ways that we've we've been told about Black men, you know, and and what there are, and I really want you to give us some of that. What, when we talk about this book, what was your thought process and putting it together and compiling it? What is it about?Tamari:You know, so my main thought processes was that I went through my undergraduate years, taking courses in feminism, and women's history. And my my second published essay was a critique of first wave feminism in Canada. Talking about, looking at the first wave feminists in Canada, they were really anti-immigrant. They're really hated Chinese people. They were eugenicists. They hated mixed race unions and couples, and they particularly hated Black men and white women. And they were all about this Nordic Anglo keeping Canada white. And if anybody's going to get the vote, it should be them, it should be them because they're the models of civilization.So I went through studying this stuff. And then I kept thinking about my experiences growing up in Toronto. And as a young adult, going to nightclubs and something just didn't sit right with me. Because, you know, I had experiences where I have to wonder what explained it.Like if, you know, I gave one instance in the introduction, where walk into a club, downtown Toronto, was about 22 years old. And, you know, young white woman, looking my age walks directly in front of me, like, and I you know, I couldn't get up, get away from her because she's like, walking right in front of me, right? So I just walk into the club, like, what's going on here, right? She just walks right in front of me, looks me in the eyes, and clutches my testicles, and my penis, and squints and then gives me that look, and then lightly squeezes and then walks off and what what the f**k just happened? Like, this doesn't make any sense, right? So of course, my night was ruined.But as an undergraduate student, I'm thinking, Okay, this doesn't fit with the narrative that men are the ones that dominate women, men are the ones that objectify women, it just didn't fit in my experience. And the more brothers that I spoke to, the more I kept hearing the same thing. But there was nothing in the literature that would help me to explain what this was.And so I actually intended to write my dissertation on this very topic. And so I approached a white feminist scholar who does at when I was a student at OISE, whose specialization is gender, sexuality. So I thought, Okay, this is this is someone that I could work with, who can help me process like, what theory can explain my experience and experiences of other Black men? So I sat down with this person who I hoped would have been my supervisor. And I explained my my interest in this topic. And this white woman just looked at me and busted out laughing and said, Now you know how we feel. Like oh, s**t, okay.So there's no way that I can write a dissertation that would deconstruct this phenomenon, because I will be basically assailing feminist theory. Right so it that idea never left me. And so when I just went I was  theorising you know how to go about doing this book, I thought, You know what, I'm not going to do a sole authored book, I put out a call for papers, I reached out to people around the world. And this was starting in about 2013, 2014. And so the book has been, this particular book in this formation has been in progress that long, because I knew from my readings that these dynamics were taking place elsewhere around the world and across time, and that in some situations, it had like really national significance and importance.Like in Japan, which was a country basically occupied by the United States, from like, 1853, when Admiral Perry went into Tokyo Bay with his Black ship, right, this Black ship, and his bodyguard were like these African American guys that were six foot five, ebony Black, super muscular. And the Japanese were like, you know, five foot three. And so they're looking up with these giants. Who were the body guards for Admiral Perry, and it's like, oh, s**t, if this little white guy is commanding these big negros, then we better listen to him.So Blackness became this weaponization, to help the Japanese to understand that you should submit now or else we're going to set these guys after you. Right? So Black masculinity in Japan has this interesting history of being the symbolic front edge of US domination and conquest in the country that got really ramped up and amplified with the, with the with the dropping of the bombs on Hiroshima, and Nagasaki, and then the occupation of Japan thereafter.So I really thought that I needed not to write a sole authored book, but to bring in other people from different regions of the world, so that we can understand what the dynamics are, how they look differently, how they look similar. And just to have a better understanding of what this issue is that we're dealing with, where we just like lack the capacity to see Black men as fully human beings.Patty: The one thing that I was really into that really intrigued me was the discussions about queerness, and about anti queer beliefs and attitudes throughout the Caribbean, because I see a lot of parallels with how that takes place. How that has taken place in Indigenous communities as well. So can you because I think you contributed to one of those essays as well.Tamari:So those were two two separate essays. One is by Kumar McIntosh. And he was addressing the issue of anti queer representations in newspaper cartoons in Jamaica. And he did a really nice deconstruction of how that anti queer representation fits in with respectability politics and this kind of light skinned politics. And this the colonial narrative that gay men or gayness is somehow antithetical to what it means to be Jamaican. Right. So he does a really nice paper in deconstructing how class bias is part of the colonial logic and mentality that leads to that sort of representation.And what I really like about his paper is that he does not go down that rabbit hole of mass constructing all homophobia and all anti queer politics in Jamaica, somehow inherent to the culture and pervasive to the people. Because, I can tell you that in my experience, when I like so for example, there's a JA Rogers right, the one of the most famous Jamaican historians ever who was like one of the leading figures in the Harlem Renaissance. He's got like a bunch of books, race of class, recent race, not race and class. I forgot the other part of the title is a three volume set. It'll come to me in a minute because actually cite him. In one of his books, I think volume two or three, he talks about homosexuality in Jamaica, and he's writing about this in 1943. And what he ended up saying is that when the British ships, the British warships come to dock in the harbor, the pharmacies sell out of unguents. And like I read this a long time ago, and then I reread it incredibly impressive. For the book, and I didn't know what the hell an unguent was, it’s gel basically. Right?So Jay Rogers is writing about this in 1943. Right, that it was same sex relationships was just a fundamental part of the culture as it is everywhere else. But there's, something happened. Post 1945 Post 1980, post IMF Post World Bank really eviscerating the economic life of Jamaica. Right. And so we have lost the capacity to look at gender and sexuality politics, outside of economics. But when you factor in economics, when you factor in the history of buck breaking in Jamaica and elsewhere in the Caribbean, that homophobia takes on a particular valence and a narrative, that it has different meanings and practices on the ground.When you look at Dancehall culture, transgender gay men, they are a big part of Dancehall culture. So how does it come to be that in Dancehall culture, you have an acceptance of homosexuality, but in formal politics and its articulation, you have a different narrative. And I don't think that the Western narrative of framing Jamaica as a homophobic space is in fact, accurate and a really useful analysis in articulation of what gender and sexuality politics looks like in Jamaica. So I think Kumar's chapter does a wonderful job of deconstructing that homophobia and that queer/anti queer politics, without castigating the totality of Jamaican culture.The other paper by Zizwe Poe, um not Zizwe Poe. Sorry. That's their, that's the father.I keep getting the father and son mixed up (Watufani M. Poe). So his paper looks at queer politics in Cuba, and in Brazil, just about the time of 1888. And shortly after, when slavery was abolished in the Spanish Dominions was 1888, rather than 1865 in the US, and 1833, in the British dominions, so think about that. 1888. That's just like, so someone alive in Brazil now has a grandmother, or grandfather, who was directly enslaved.So he writes this wonderful analysis of literature and some of the first novels that were based on same sex relationships between African and European males. But he also does another wonderful piece of work of looking at the Inquisition. And a lot of what was involved in the Inquisition was these records about aberrant sexual behavior. So, he does an amazing chapter deconstructing all of this. And I think his core point is that this idea that same sex male relationships is somehow anathema to Blackness, really does not understand Black history and African history. And this is like a raging debate where some people are saying, Africa didn't have homosexuality. And other people are saying, well, when you look at the archaeological evidence, the narratives from the first the Spanish, the Jesuits and others, it's very clear that they were same sex relationships and that there were transgendered males who were core parts of their communities.So when you look at the historical evidence, and you look at the narratives from the enslaved Africans in the Americas, it makes it very clear that homosexuality was a fundamental norm, a regular part of relationships. But at the same time, his work demonstrates that African males were definitely sexually assaulted by slave masters and other white males. And this is one of those aspects of slavery that is only not, I'm sorry, that is only now beginning to get it's just do in terms of research.Kerry: For me as we're we're unpacking this, there's, there's this sense of like heaviness that I feel because I recognize, you know, I have Black sons. My father is a Black man, and you know, this doing them this justice of holding the space. And speaking about this, you know, I when I was reading through the book Tamari what really touched me it was a triggering moment because you mentioned it in the foreword, you know, it's in the forward where you talk about this sense or this, the the the statistics about Black men and sexual assault, and we have so not put those two pieces together. And I really want us to dive into that. Tell us what the truth of that matter is? How are how is that showing up? As well in the way Black men are, are, are showing up just how are they in conjunction to this reality against these numbers? I don't even want to go there. I'm gonna let you do it.Tamari:So the thanks for asking that question. So I'll just give like a little bit of these statistics from Canada. In the city of Toronto, right. Black men are 4% of the population. But of all complaints of sexual assault against the police, to the Special Investigations Unit, they represent 25% of all complaints. Right?I will, I will, I was asked to be on a supervisory committee for a student. That was her thesis was looking at strip searching in the prisons. And I thought, yeah, great, I have no problem being on this committee, I could be very useful. And at a certain point, I had to say to the supervisor and the student that look, I have to withdraw from this committee, because I just can't process this notion that's being constructed, this narrative, that somehow strip searching of women in prisons is somehow much more egregious, harmful and devastating to them than it is to males. I showed the student that 80% of all strip searching that occurs across the province of Ontario, with the bulk of it being done in Toronto, 80% of all persons strip searched by the cops are males. But when you look at the report from this, this this agency in Toronto, they don't actually say any percent of males are strip searched, they say 20 to 25% of females are strip searched. So you have to do the math. Right. So even at that level, those people that are compiling the data, simply refuse to see that 75 to 80% of all persons strip searched are males, and therefore they're not obligated to do any further research and inquiry in terms of what the impacts are. Right.Now, when you when you, the data out of the United States, right, is that and we don't we don't have this data in Canada, the data out of the United States is that there are as many men raped in prison, as there are women in free society that are raped. Prisons are a rape factory. It is probably no less the case in Canada. Prison is also rape factory for women. We tend not to think and when you read Angela Davis's work, for example, in her book on prison abolition, right? She talks about sexual violence in the prison, but make no mention that males are predominantly the victims of rape in prisons. But she also doesn't talk about women as being raped by other women in prison. So whether you're talking about males or females, prisons, are rape factories, no matter which way you cut it, right.And I think one of the the points that I tried to make in my introduction, and in that preface is that to some extent, we really need to take a step back from sharply linking these essential categories of male and female with privilege and victimization, vis a vis, sexual violence, right, it really disables our capacity to see that there's a way in which sexual violence works, that disables our capacity to understand that the rates of intimate partner violence and sexual assault is higher among same sex relationships, meaning, lesbian, gay and trans.So where then do we go, if we can have a rational conversation about power, because we're too busy fixating on what the genitalia of the people are to presume that they either are, should be punished more frequently? Because they're males, or that they're more victims because they're females and require special treatment? Right. So this is not to disavow the violence to women, but it's to say that we need to shift the dial like something is happening And we're losing the capacity to have meaningful conversations that help us to understand what sexual violence looks like, and how it functions in the lives of males.Because we're only, researchers are only now beginning to gather the data, and it's principally in the United States. And what they're saying is that we have missed this significantly, in terms of the impact on young boys that are sexually assaulted, and males that are sexually assaulted both by males and females.Kerry: I really enjoy this line of conversation, because what comes up for me when I hear these stories is how, how much, you know, you know, men, and Black men in particular, are just simply, you know, not even in the picture, you know, this sense of once again, the erasure around how we have allowed Black men to show up. And then let's think about the how that picture that erasure is affecting the ways that our Black men are interrelating, are being, you know, judged in society in a particular way. Because normally, we don't see Black men as being, you know, the victims of the assault. And yet, there's this, you know, huge picture of them being the person who offers the assault. And I really want us to break that down, because that goes into some things. And Patty, I know you had something to offer to that.Patty: Well, because I mean, early on in the book, you make the point about, you know, there is no universal manhood, masculinity and, you know, universal men versus universal women. You know, and I've heard that in, you know, from a number of Indigenous feminists as well, you know, rejecting this universal womanhood. You know, so this idea of the, when we talk about like this universal womanhood and this universal manhood, we're not able to talk about these other things. And you know, you also make the point you know about we know that men get sexually assaulted we joke about them in prison, don't pick up the soap you say, right, how often to cops threaten person that they're interrogating, or whatever with “Yeah, you're gonna go to jail, and you're gonna get raped? And how are you going to like that?” And it's like, Dude, I stole Skittles, like, why are you doing this? You know, like Mariame Kaba uses that language too, “How do you be a, you know, call yourself an advocate against sexual violence and then send people to rape factories,” right? How do you? How do you do that? How so we know that men are sexually victimized and Black and Indigenous and making up the bulk of the prison population in Canada. And yet, we still call the cops on them. How is that not sexual violence,Tamari:it's hard not to understand it that way when you frame it that way. And that's because you're rethinking the narrative. And you know, as Patty, as you were relaying that, that perspective, I was thinking about Omar Khadr. Like this was a 16 year old boy in Guantanamo Bay, and the CIA interrogators in order to get this child soldier, a child, who should never had been incarcerated, to get him to confess, they said to him, we're going to put you into a US prison with four big Black men and you know what they're going to do to you.So even at that level, the idea that rape is an instrument of control in prisons is one thing. But to use this as a means of threatening a child, to say that a Black man, this is how we’re going to punish you, if you don't confess. That just shows the extent to which of phenomena called sociogenic.This myth of the Black man as a rapist is so pervasive in the culture that we need to begin to clearly name what I'm calling the Black phallic fantastic, which is the idea that Black men are hypersexual, they've never seen a and typically it's, you know, heterosexual. So they've never seen a woman that they would not want to sleep with. And especially if it's a white woman, oh my god, right? They're hyper sexual. They always want sex. Second, they're priapic they have large penises. Oh, everybody knows that. It's just like this thing. That's a part of the culture. I've had Black women complain to me that their white female work friends ask them if it's true. And how would they know? Because they have Black sons. So white women are asking Black women if it's true, a white woman who might be have a spouse who was a Black man or any other woman, other women what women would ask them, Is it true? RightSo we demean, and we discipline men for having locker room talk. But we know that white women and other women do this. Right? So that's the priapic myth. And the other is that well, we're prone to rape. If, if the accusation is made, it's reverse onus that dude has to prove that he didn't do it. This is just how pervasive these these three aspects of what I'm calling the Black phallic fantastic are and it's mobilized in different ways throughout the culture at different levels.And right now, I'm just about to launch my, my research project for a book, that my next book, calling it sex tropes in trauma, the intimate lives of Black men, and I want to understand how do these tropes affect you? Right, because I've been talking to enough Black men to be disturbed by what by what I'm told, that's for some of them, their quote, unquote, first experience is being 5, 7, 8, 12, 16, years old, right, and being introduced to sex, very often by older girls, and grown women. But the older these guys get, the more they frame it as an experience. So they don't even have a language, to name having their sexual sovereignty, their autonomy removed from them, while as youngsters.And what I'm what I want to get at is, like, how has this affected your life, if you have had any of these experiences, whether it's with the tropes, or with actually having your autonomy being taken from you, because we don't have a language for it. And I think that's one of my, that's my mission, really, with this next book, is to help to develop a language. And I think this will lead Black men to be able to live more full lives with higher quality, intimate relationships, if they can deconstruct these tropes and the trauma with their partners.Kerry: Oh, okay, Tamari, I have you just sent chills down my, to my very core, I am really, really resonating deeply with so many of the things that you said, one being that I work very closely with Black men, with couples. And it has been my experience as well, that that this this sense of the Black man, or, you know, having these very early sexual experiences, and somehow, as you said, it is created to, you know, we know that when we go through trauma, we, we have different levels of acceptance of what that traumatic event is, and, and depending on how you react, you may freeze, or you numb out and then I believe that it's reinforced by our societal norms that tell our men that, you know, they're allowed to have these sexual conquests. And yet, I too, have noticed at an alarming rate that I see are Black men are having these experiences as young as five, the median age that I have seen is around 12, 13. That seems to be a median age. And the how that has shown up is a lot of these same people end up in my chair afterwards.And I find that there's been this, there's been several disconnections in the way that the perceptions of sexuality, this idea of even being able to associate the trauma, I do a lot of work around just even opening that door to recognize that there might have been, you know, what, do you know at 12. You don't know these things at 12, curiosity maybe, but what do you know?  You know, it's speaking that language and giving them that language.I think it's such a powerful space, because so many of us and, and in particular, Black men don't. And I it's funny, I'm really interested and working on developing a course myself a system to offer some of the healing spaces that we need to around it. And it is novel, allowing even to connect into that emotional space that allows men to feel safe enough to even be able to acknowledge it is is some work that definitely is needed. And I am just commending you if this is you know that that's the next step for you. As you taking this further what.How is, when we talk about this. How is Black men? How are Black men sitting in it? Do you know what I mean? Like we know that we have the you know, you have the Black phallic fantastic. Can you dive in and explain that just a little bit more like break that down? Because I really want people to understand and hear this. Like, when you mentioned this theory, I went, Wow, this is it. This is it. Can you really break it down for us?TamariOkay, so thanks for the question. So, what I've done is I've taken the three major sexual stereotypes about Black men, because Fanon, Baldwin, who are the core theorists that are used in this book, all of their work deals with those three tropes or stereotypes. Others do it also, right, Chester Himes, Calvin Harrington, others do it. But there's something about the way in which James Baldwin was so persistent and so pervasive. And he was a cultural critic/psycho analyst who took these sexual stereotypes that are in the ether in the popular culture. And he brought it down to the level of daily practice. And he often used his own experience. And Fanon took it from the vantage point of the psychoanalyst’s couch. Right, who would psychoanalyze Western culture. And of course, the problem with Fanon is that he never applied his own theories to himself, whereas Baldwin did.So there's a whole space and a gap in Fanon’s articulation of these tropes, right? That not even those who focus on his work, have paid close enough attention to, to see that Black Skin/White Masks, for all else that it was, it was an autobiography. Fanon was making self, making sense of himself as a colonized man, who could not get out of the space of colonization. Right? So this, he was literally working a lot of this stuff out through his patience. And this is what came through in Black Skin, White Masks, but I don't think a lot of his experts, those people who specialized in his work have paid close enough attention to that.So what I did was I took these three tropes, the hypersexuality, right? Because you know, this presumption that well, Black men always love sex, and you say sex, you think Black man, you think big penis, you think Black men. You think rapist, you think Black men. And this is what was core to the work of Baldwin throughout much of his body of work, and also Fanon in Black Skin, White Masks. And what they were getting at was, how do we deconstruct this, so that Black men can be seen as human beings and live human lives, and that others will not depend on defining who they are by imposing those sorts of tropes on Black men so that they can see themselves as innocent.So what I did was, I said, Look, how far does this go back? And you got to go back to Greece and Rome. And people some people might say, oh, Tamari, you're taking it way too far. Well, okay. Well, you go to some of the Roman baths in North Africa. And you look on the, you look at the frescoes or reproduce some of those in the book, where did those come from? That was Romans reproducing those narratives of priapism as applied to Black men. But here's the twist. Priapism on the African significant signified barbarism. On a Roman is signified responsible use of power.Because for the Romans, the penis was an instrument. The phallus was an instrument of power. The bigger the better. On an African or barbarian it connoted savagery, and sexual irresponsibility. This was part of how Rome envisioned African men because it also served as a symbol of fertility. So kind of like the the lawn jockeys, you know, holding up the candle, right? You rub the head for good luck on your way out of your house. Okay, those symbols, those frescoes of African males that were priapic, those were meant to connote fertility, but it also meant to connote barbarism on the African. Those things function together.You go back a little further with Galen, the Greco Roman physician, he said that there's certain things that are unique to Africans, right. One of them is their large penises, and that they're hilarious. What what where would he get that idea from the Greeks and the Romans had a conception of moral geography where you were geographically that signified your moral qualities and characteristics, Mediterranean - Middle Earth. Those were the people that were rational, balanced, reasoned, they had equilibrium. People in the south or oversexed, people in the North, the Nordics, people, they said that they were frigid, and stupid. So all these Nordic people taking Greece and Rome as their inheritance. The Greeks and the Romans despise them. Right?So when you go now to like the, the, the 17th, and the 18th and 19th century in Europe, who were they reading? They were reading Plato, of course, but they were also reading Theadorus of Sicily. They're reading all these other Greco Roman, Greek and Roman philosophers, geographers, that located race, with geography with moral characteristics, and they always associated hypersexuality, rape propensity, and large penises with Africans.Kerry: And, and what that brings up, interestingly enough, where I went with that is into the Middle Eastern slave trade. It's not something that we very often discuss, but the fact that, you know, the, you know, the Middle East, or moving into that part of the world that they were having, you know, they were slaving enslaving Africans for about 500 years before the Middle Passage started, you know, and we also don't talk about that in that realm of the slave trade, that element of creating eunuchs. So so many of our Black men were actually castrated. And so I think that's very interesting to note that, you know, this idea of power when you when you bring up this the sense of the Greco, the Greco Roman era, considering penis size, being about power, I find it very interesting that the very first thing that would happen when they enslaved our people or Black men, that the first thing that went was the penis.Tamari:So that's an interesting observation and let me add a bit more to that. Right. When you look at the enslavement of African people, by Arabs, mostly and to a lesser extent, what we now call India. One of the interesting things is that is the demographics, the Trans Saharan and the Trans Indian Ocean enslavement of African people, two out of every three African taken was a female. The other 1/3 were males. And they were chiefly used in military service, but also in the bureaucracy as eunuchs. The Khalif of Baghdad in the 10th century, he had something like 10,000 or 11,000 eunuchs in his bureaucracy. 4000 were white males from Eastern Europe, the other 7000 were African males. There was a tendency to prefer eunuchs who were Africans because they will be castrated. And in the Turkish Empire in Turkey itself, like in Ottoman Turkey. The the the royal bureaucracy was literally like virtually all staffed by African males. And many Turks don't know the extent to which Africans were not only in the military, but predominated in the palace, right and among the upper classes, but we, the most Turks don't know this because they could not sexually reproduce. Ah, and so the castration centers were in Egypt, right, one of the main centers was in Egypt, in Alexandria, and in Spain.Kerry: Wow. See, once again, I had no idea. Thank you for that piece of information.Tamari:So they also had it was a it was, it was it was an art and a science. So clean shaved were those who had the both the penis and testicles cut off. And shaved were only those who had just just a testicles cut off. The mortality rate for those that were clean shaved was extraordinarily high. And in some cases, the surgical procedure amounted to no more than a stone crushing the genitals of 12, 13, 14, and 15 year old boys. Right, this was the level of barbarism and brutality, that was meted out to African males during the Saharan and the East Indian slave trade. So if those males were not used in the military, and they were, if they were used in the bureaucracy, they were very, very often castrated, the mortality rate depending on the type of the procedure was not high. And absolute disregard for the survival of the males was not a concern, because it was cheaper to replace them than to grow them.Patty: We often think about, you know, kind of the history of Blackness beginning with the transatlantic slave trade. But really, Africa and Europe aren't that far apart. You know, they're not that far apart. I'm like, you know, you talk about the, these tropes going back, you know, to Ancient Greece and Ancient Rome and further further back, because this is not a huge geography that we're talking about, and trade routes and relationships, and wherever, wherever Black slavery went, you know, or Afrocentric, slavery went, That's they weren't all eunuchs, as like, you say, were in the military. So they form communities that remain to this day, like in the case of, of the Siddih in India, and we forget that we get so kind of locked in our own little world, that, you know, we forget that there have been Black people in England for a very long time. You know, there have been Black people in France and Spain and, you know, kind of throughout, you know, those places for a very long time, and not always enslaved. Not, you know, you know, that's also kind of a very narrow picture that we have. And, and that's what carries forward in our current thinking about Blackness, as we only have this kind of very small, very skewed perspective of, you know, of what it is. So that's, I mean, that's something else that I really appreciated about your book is the large, global and historical context of it, that makes us see just how much bigger it is, which shows just really how absurd our current view is. And the current limitations of the way we think about Black men and Blackness in general. It's, it's ridiculous, it’s so tightly controlled this narrative, this, you know, white supremacy, white supremacist, colonial narrative, but it's ridiculous. It doesn't, it doesn't hold. The center does not hold.Kerry: right. I love that so much, Patty, because it's true. For me, when I was reading this book, at the same way, same thing for you, even as a Black person, like just the expansiveness of this body of work, like you really do touch from so many different spaces. And it really brought home, how we, as Black people, and in particular, are Black men whose voice doesn't get heard. They are not a monolith. They are, you know, have different experiences have had, um. Even though there are commonalities, which you know, I think you're drawing in, but the there are these differences in the way that we have had those experiences. However, we don't give the voice to our men to speak it. And as you said, that language hasn't even been developed. So, you know, Tamari, I just want to really commend you for you know, doing this, to me, it's groundbreaking work. I know, we I know, there have been others that have come before, you've quoted some of my you know, I call them my hallowed babas you know, Dr. Diap, and, and others that you've quoted. But I really recognize how with there's so much more to go. And I I'm, I'm we're at our hour, so that's kind of why I'm like, Man, I feel like we've only just like we just we just did like 10 pages in like that's, that's what it feels like. And there's so much more to cover. I really would love for us to come back even to break down like this, the sense of queerness and how that has shown up that there's just so much disabilities and how that has shown up in We got to have you back Tamari?Tamari:Well, I would, I would definitely say thank you. And I would, I would definitely bring my colleagues with me that contributed to the book, because they have to speak to the work from their own perspective, because the work than they did was just absolutely brilliant,Patty: Like for myself as an Indigenous woman, and thinking about the men in our communities, and, you know, kind of their experiences, because, you know, our men are also hyper sexualized, and, you know, on the cover of, you know, those bodice ripping romance novels and, you know, and kind of, you know, play that, you know, portrayed as the, you know, the savage, and, you know, always in a loincloth with a rippling chest, right, like, it's, I don't know, like, it's always in that way, we talk about the hyper sexualization of the men and the women in two very different ways, right, like the woman is always seen as the victim. And the man is always seen as the predator. And we don't see that by framing our men in this way. And we do it ourselves. You know, because we buy into that stuff, right? Like, we've heard it from the time we were little, you know, but, you know, that is in itself a form of sexual violence, because we're putting them in this box, that is not helpful, and is not I mean,I could just go in so many in so many ways about this, but we just had our sisters in spirit event yesterday. And the woman who and one of the women who organized it, who spoke at the beginning, she said, I know, it's called Sisters in Spirit, and we're here for our Missing and Murdered Indigenous Women and Girls. But we're also here for our two spirited people and for our men, and for all of those who are experiencing sexual violence and murder and going missing. This was not only for us, this is for all of us, because these things are pervasive in our communities, and whiteness, patriarchy, colonialism. That's the problem. That's the problem, not each other. And we are here together.So thank you so much for this book, I'm gonna be unpacking this for a while.Tamari:Patty, if you can, if you could encourage any First Nations, male to do an MA or PhD on exactly that issue that you mentioned, it is a, it's screaming to be done. The issue of the hyper sexualization of First Nation males, it's across the 19th century, into the 20th century, it is still pervasive, it's with us. But again, we don't have a language for it, because that work is really, I think I've read just a little bit of it. There's something out there. But I don't think to the extent that people have caught on to really do that research.Patty: Well, I think we're very comfortable with the idea of women as victims, we're very comfortable with that. And we're willing to throw lots of money at it and special days and everything, the idea of our men being victims, we're not that comfortable with thatKerry: I and I, you just hit the nail on the head. And I think what is so powerful about this is when we talk about the ways that we are dissecting colonialism, we are offering up medicines, I think this is an imperative part, until we allow a space for, you know, our men to be able to shine, to be able to stand up to be able to voice and bring power to their voice in their vulnerability. Because what I think we've excluded from men is that sense of their vulnerability and the ability to be safe, to be heard. So as we develop the language as we create these truths, we as we have these conversations, this is one of the ways that we tear apart this system as it stands because it joins us. It allows us to feel it allows us to create healing. And I'm so, so grateful to know you Tamari. This is great work you're doing. I really appreciate youTamari:my sisters. I want to thank you both, Patty and Kerry, this is wonderful. Thank you. I look forward to being back.Patty:We'll see you again. Bye bye.Kerry: We're doing this again. Thank you both. Bye. Good night. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

In this episode, I present the second half of Frantz Fanon's "Black Skin, White Masks." If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion IG: @theory_and_philosophy

Sociocultural anthropologist and assistant professor at SFU's School for International Studies, Darren Byler joins Am Johal to speak about his latest book, “Terror Capitalism: Uyghur Dispossession and Masculinity in a Chinese City.” Darren describes how China surveilles and dispossesses Uyghur populations through a mass digital surveillance system, connecting it to the war on terror. Darren and Am also discuss the similarities and differences between the colonialism of China with India, Israel, and other Western countries. Finally, the conversation goes into how Uyghur men protect their wellbeing by developing anti-colonial friendships. The conversation also highlights how many Han Chinese people are building a community of inter-ethnic solidarity to refuse the colonial structures of the state system. Full episode details: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/episodes/157-darren-byler.html Read the transcript: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/transcripts/157-darren-byler.html Resources: — Terror Capitalism: Uyghur Dispossession and Masculinity in a Chinese City: https://www.dukeupress.edu/terror-capitalism — In the Camps: China's High-Tech Penal Colony: https://www.penguinrandomhouse.com/books/696114/in-the-camps-by-darren-byler/ — Glen Coulthard on Below the Radar: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/episodes/37-glen-coulthard.html — Black Skin, White Masks by Frantz Fanon: http://abahlali.org/files/__Black_Skin__White_Masks__Pluto_Classics_.pdf — Justice for “Data Janitors by Lilly Irani: https://www.publicbooks.org/justice-for-data-janitors/ — Amazon Mechanical Turk: https://www.mturk.com/ — Digitize and Punish: Racial Criminalization in the Digital Age by Brian Jordan Jefferson: https://blackwells.co.uk/bookshop/product/Digitize-and-Punish-by-Brian-Jordan-Jefferson-author/9781517909239

In this episode, I present the first half of Frantz Fanon's "Black Skin, White Masks." If you want to support me, you can do that with these links: Patreon: https://www.patreon.com/theoryandphilosophy paypal.me/theoryphilosophy Twitter: @DavidGuignion IG: @theory_and_philosophy

Continental philosopher and assistant professor of Philosophy and Women Gender Studies at the University of North Carolina, Elisabeth Paquette, joins Am Johal to speak about her latest book, Universal Emancipation: Race Beyond Badiou. Elisabeth speaks about some of her transformative moments as a continental philosopher, including an essential question posed to her by Paget Henry, and her experience joining the Black Lives Matter Charlotte Protests in 2016. Her and Am also speak about the important questions surrounding ideas of justice, how justice can be emancipatory, and the ways that states fail in enacting justice — due to its deep foundations upon race and culture. Elisabeth spends time critiquing Badiou's class-first philosophies that undermines possibilities for universality in the sense of race, and then discusses the histories of Marxism centering on whiteness and Eurocentric attitudes. She also speaks about the importance of positive conceptions of race, and draws from Sylvia Wynter to determine that true universal emancipation needs to be filled with the varied and particular knowledges of racialized folks. Full episode details: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/episodes/156-elisabeth-paquette.html Read the transcript: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/transcripts/156-elisabeth-paquette.html Resources: — Universal Emancipation: Race Beyond Badiou, by Elisabeth Paquette: https://www.abebooks.co.uk/Universal-Emancipation-Race-beyond-Badiou-Paquette/30926172047/bd — LGBTQ Staff and Faculty Caucus at UNC Charlotte: https://qtsfc.charlotte.edu/about-u — Decolonial Feminist Politics Workshop: https://decolonialthoughtworkshop.wordpress.com/ — Red Skin, White Masks by Glen Coulthard: https://www.upress.umn.edu/book-division/books/red-skin-white-masks — Glen Coulthard on Below the Radar: https://www.sfu.ca/vancity-office-community-engagement/below-the-radar-podcast/episodes/37-glen-coulthard.html — Black Skin, White Masks by Frantz Fanon: http://abahlali.org/files/__Black_Skin__White_Masks__Pluto_Classics_.pdf — Black Marxism by Cedric J. Robinson: https://uncpress.org/book/9780807848296/black-marxism/

Admit this, all of you. I laugh too loud, can't hold my brownie properly in polite company and am apt to call shit “shit.” I can't be trusted to be loyal to my class. In fact, the very clever among the elite know that I am opposed to the very existence of an elite among us. For me, the struggle for self- determination will end with the dissolution of this elite and the levelling of the CanAmerican class structure or it will continue—for a thousand years if need be.You have acquired your knowledge, friends, through the spoils of a colonial system which intends to use you to oppress my poor country-cousins. I owe no apology for refusing to go along with that.At the end of each year, we like to read a book by an author who passed that year, and in 2021, we lost someone very close to the show: Lee Maracle, whose book Memory Serves we talked about in a previous episode, and who joined us in a bonus episode about Great Expectations. We chose to read her book I Am Woman, a collection of essays (interwoven with memoir, story, and poetry) subtitled “A Native Perspective on Sociology and Feminism”. And, in addition to responding to the specific issues that the book brings to the forefront, and appreciating Maracle's craft in putting these issues on the page, Suzanne and Chris think together about how it feels to read and talk about a text that might not be addressed to you at all.SHOW NOTES.Lee Maracle: I Am Woman. [Bookshop.] [The book went out of print shortly after her passing, but should be back in stock next month.]Also by Lee Maracle: Memory Serves. Celia's Song. My Conversations with Canadians. Hope Matters [with Columpa Bobb and Tania Carter].Our episode on Memory Serves and our bonus with Lee Maracle on Great Expectations.Our episode on Bear.Lee Maracle delivers the 2020 Margaret Laurence lecture, which addresses many of the questions we had about literature, gender, and the power of story.The New York Times's (unfortunately headlined) obituary.An overview of Lee Maracle's life.Gratitude for Lee Maracle from Hiromi Goto, Rita Wong, and Larissa Lai.The Literary Legacy of Lee Maracle with Drew Hayden Taylor, Tanya Talaga, and Waubgeshig Rice.LitHub's list of notable literary deaths in 2021.bell hooks: Talking Back: Thinking Feminist, Thinking Black.Norton Juster: The Phantom Toolbooth.Beverley Cleary: Dear Mr. Henshaw.Next: Frantz Fanon: Black Skin, White Masks. [Bookshop.]Support The Spouter-Inn and Megaphonic FM on Patreon.

Our muscles and bones and tissues are shaped by our life experiences, and our life experiences are shaped by our muscles and bones and tissues. This second episode continues to explore the somatic concept of SHAPE, including the social conditions that impact our embodiment. Donate to the podcast at anchor.fm/zo185 Follow me on IG: @body.podcast ThirdspaceSomatics.com Things referenced: Black Skin, White Masks, Frantz Fanon The Hakomi Method, Ron Kurtz --- Support this podcast: https://anchor.fm/zo185/support

In this episode, Alexs Pate, writer, author of Amistad, founder of the Innocent Classroom, and CEO of Innocent Technologies, joins SooJin to share his journey of removing the "guilts" - the negative stereotypes and expectations that white supremacist society forces upon people of color, specifically Black men - from his psyche and way of life. He talks about how unburdening himself of these "guilts" has helped him reclaim his own internal freedom. And he discusses the various ways he marks his progress on the decolonization journey. They also discuss their mutual love of Frantz Fanon and how Fanon's book Black Skin, White Masks  jumpstarted their commitment to decolonization.  These gems from  Fanon reflect the main themes of this episode: "I recognize that I have..one duty alone: that of not renouncing my freedom through my choices"; "I am endlessly creating myself"; "No attempt must be made to encase man for it is his destiny to be free";  "I am my own foundation."

In this episode, Zoe talks about something she learned in her Racial Philosophy class and integrates it with ideas of how Black people's existence has become a political idea. Books recommended include Franz Fanon's Black Skin, White Masks, and Charles W. Milles' The Racial Contract.

Welcome to Season 3! We know - when did Season 3 happen?! We open this season talking with Dr Emily Zobel Marshall, Author, Poet, Activist and Reader in Postcolonial Literature at the School of Cultural Studies at Leeds Beckett University. We discuss colourism through the lens of her grandfather - the author Joseph Zobel who was considered 'too black' in the Martinique, her Caribbean grandmother's attitude to race and the pigmentocracy in the Caribbean, and her experiences as a light skinned mixed race woman in the UK today.    Her research specialisms are the cultures and literatures of the African Diaspora and she is widely published in these fields. She develops her creative work alongside her academic writing and has had poems published in the Peepal Tree Press anthology Weighted Words (2021), Magma (‘The Loss', Issue 75, 2019), Smoke Magazine (Issue 67, 2020) and The Caribbean Writer (Vol 34, 2020, Vol 35, 2021 & Vol 36, 2021).    She is Vice Chair of the David Oluwale Memorial Association, a charity committed to fighting racism and homelessness, and a Creative Associate of the art-based youth charity The Geraldine Connor Foundation.   If you are affected by anything discussed in this episode, we have provided links to organisations you may find helpful at the bottom of these show notes.   Mentions: Black Shack Alley by Joseph Zobel https://tinyurl.com/d6v9pkwy Don't Touch My Hair by Emma Dabiri https://tinyurl.com/ys5u88yn La Rue Cases Nègres (film) by Joseph Zobel https://tinyurl.com/3k9nk64r Halu Halo IG (An honest exploration and celebration of being mixed race, in all its forms) https://instagram.com/halu_halo Franz Fannon; Black Skin, White Masks; https://tinyurl.com/532vc4w Anansi's Journey: A Story of Jamaican Cultural Resistance by Emily Zobel Marshall; https://tinyurl.com/e992hxy9 American Trickster: Trauma, Tradition and Brer Rabbit by Emily Zobel Marshall; https://tinyurl.com/45pftzrh   Connect with Emily: Professional Profile: https://www.leedsbeckett.ac.uk/staff/dr-emily-zobel-marshall/ Twitter: @EmilyZMarshall and @CarnivalCultr17 IG: @dremilyzmarshall Caribbean Carnival Cultures website: https://www.leedsbeckett.ac.uk/research/centre-for-culture-and-the-arts/caribbean-carnival-cultures/   Connect with us: Ama Rouge Website: wearewildwithin.com IG: @powerup.podcast @ama.rouge, @wearewildwithin @readwithrougebookclub @rougedoesfood LinkedIn: linkedin.com/in/ama-rouge-870b60138 FB: AmaRougemoves   Ella Mesma Website: www.ellamesma.co.uk, www.mayagandaia.com, www.businessyoga.co.uk LinkedIn: https://www.linkedin.com/in/ella-mesma-b6071320/ IG: @powerup.podcast @Ellamesma @BusinessYoga @Maya_Gandaia FB:@EllaMesma @MayaGandaia @BusinessYogaUK   Music by Tomo Carter IG: @tomocarter   Everything else brought to you by us, the PowerUp! power team   If you are or have been affected by any of the topics we've discussed in this episode here are some organisations you may find helpful: www.oursocialtherapy.com https://www.blackmindsmatteruk.com/ www.mind.org.uk  www.ptsduk.org

Loyal listener, Tony Lemma, joins Darnell & Joel for this TYPBST episode to discuss "Black Skin, White Masks" by Frantz Fanon. Their conversation covers the following: Frantz Fanon's influence and various works Chapter 1: The Black Man and Language Chapter 4: The So-Called Dependency Complex of the Colonized Chapter 6: The Black Man in Psychopathology https://linktr.ee/sixcentsreport Produced by Madden Mitchell Media Song from our intro: Sho Baraka - Pedantic Related Episodes: #124, #112 & #108 References: Black Skin, White Masks The Wretched of the Earth Antiracism Is Anti-Abolitionism Bob Murphy Debates Thaddeus Russell on Postmodernism as Foundation for Liberty Tony Lemma contact info: https://www.tonylemma.ca/ FB, IG & Twitter Give us your two cents via: Facebook Twitter sixcentsreport@gmail.com

Dr. Jones talks with Jen Fry, from Jen Fry Talks, about the importance of giving and receiving hard feedback. Episode Note: Jen Fry recommends the book, "Black Skin, White Masks" by Frantz Fanon.

Born and raised in Martinique, Frantz Fanon fought for the Free French Forces against the Nazis, and then devoted his life to the liberation of Algeria from France. Fanon was a psychiatrist and author of two acclaimed anti-colonial works: Black Skin, White Masks, and The Wretched of the Earth. He is the choice of the writer and broadcaster Lindsay Johns, who explains why his connection to Fanon is not just intellectual and moral, but also personal. And from Paris, the Frantz Fanon expert, Françoise Vergès, offers her analysis of his life and work. The presenter is Matthew Parris and the producer for BBC Audio in Bristol is Chris Ledgard

This week on the podcast we discussed "Black Skin, White Masks" by Frantz Fanon, a book that needs no introduction. Probably talking Stanley Crouch next week.

Joshua Clover is the author of seven books including Riot.Strike.Riot (Verso, 2016), which has been translated into six languages. Scott and Joshua talk about proletarian resistance to the capitalist economy through struggles against circulation of commodities and to fix their prices (riots) and struggles against exploitation and to set the price of wages in the workplace (strikes), how these methods are not as indistinguishable as we are told and the future of struggle against capitalism and extraction, for a new communist world. Joshua also has the forthcoming book  Roadrunner coming from Duke University Press. It's about exactly what you think it's about (but, if you're not familiar with or from Boston, or haven't ever seen a Stop&Shop at midnight from the beltway, it's about placing one particular song from one particular band within a wide and fascinating context. This'll be out in September!) Here are some relevant links from Clover: "I think the best writing on the George Floyd Uprising has been by Idris Robinson, How It Might Should Be Done, and Shemon and Arturo, Theses on the George Floyd Rebellion. I am always trying to get people to read the poetry of Wendy Trevino and Juliana Spahr, both of whom take riots and insurrections as a main topic. Both of the books linked too are free. Speaking of riots, people should always read Gwendolyn Brooks, RIOT. I am always trying to get people to read Red Skin, White Masks by Glen Coulthard, which is a theoretical consideration on Indigenous struggle that eventually arrives at the fact and the logic of land blockades; it was written before Standing Rock. I mentioned the work of Charmaine Chua on logistics, circulation, and decolonial struggle; here's one useful essay. Here is a link to the book I have coming out soon. Here is a link to the Introduction if anyone wants a sample." Announcement Support Uprising Prisoner David Elmakayes, who is being charged because of his participation in last summer's George Floyd uprisings in Philadelphia, needs money to hire a new attorney. Currently, his public defender is trying to get him to snitch on other defendants to benefit his own case and David wants no part of it.

For March, we read Black Skin, White Masks by Frantz Fanon. We discuss our impressions, do a brief overview with the help of the Standford Encyclopedia article, and some discussion questions. Youtube video mentioned - https://www.youtube.com/watch?v=hE5BTPb0X2g Summary - https://plato.stanford.edu/entries/frantz-fanon/ Discussion questions - https://blogs.ubc.ca/chendricks/tag/black-skin-white-masks/ Upcoming books - April - The Assassination of Fred Hampton by Jeffrey Haas May - Against the Fascist Creep by Alexander Reid Ross June - Masters of Doom by David Kushner

We are back again with Episode 9. We tackle the idea of the George Floyd Justice in Policing Act, cancelling Dr. Seuss, & celebrating dysfunction in the Black community. Our society gets wilder by the day. Join our discussion. Chime in. Leave a message via email tlbms@pfaproductions.com or on our Anchor profile HERE. Support our show HERE. Instagram: @thelast_bms Books: Melanin: The Chemical Key To Black Greatness (Black Greatness Series) by Carol Barnes Black Skin, White Masks by Franz Fanon Civilization or Barbarism: An Authentic Anthropology by Cheikh Anta Diop Readings: The Emancipation Proclamation issued by Abraham Lincoln Dr. Seuss Books Are Pulled, and a ‘Cancel Culture' Controversy Erupts by New York Times Videos: Toni Morrison Interview --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/thelastblackmanstanding/message Support this podcast: https://anchor.fm/thelastblackmanstanding/support

For February we read Blitzed: Drugs in the Third Reich! This episode we go over the book, our knowledge of drugs and war, was meth part of the success and downfall of the Third Reich, perception changed about Third Reich (spoilers: they are big dumb dumbs), Hitler farted a lot (potentially), and the criticism of the book. Also, meth is bad! Articles: https://www.theguardian.com/books/2016/nov/16/blitzed-drugs-in-nazi-germany-by-norman-ohler-review https://www.ft.com/content/3989c0b2-9132-11e6-a72e-b428cb934b78 https://www.nytimes.com/2017/03/27/books/review/blitzed-drugs-third-reich-norman-ohler.html Upcoming Books: March - Black Skin, White Masks by Frantz Fanon April - The Assassination of Fred Hampton by Jeffrey Haas May - Against the Fascist Creep by Alexander Reid Ross

For January, we read The Cathedral and the Bazaar by Eric S. Raymond. We discuss our experience with open source software, Microsoft going into open source, Eric's predictions, why we didn't like chapter 3, and Eric's, RMS, and Linus Tovald's bad behaviour. We also have a tangent about how great Windows XP is! February - Blitzed: Drugs in the Third Reich by Norman Ohler March - Black Skin, White Masks by Frantz Fanon April - The Assassination of Fred Hampton by Jeffrey Haas

Critical Race Theory: everyone seems to be talking about it - but what is it? Jyothis James is a PhD student in Philosophy at Texas A&M University, and his research focuses on Anti-Colonial Epistemology and approaches to philosophy outside of the Western Canon. We learn what Critical Race Theory really means, and discuss how to integrate these concepts from philosophy and the legal world to modern political and social discourse. --- Black Skin, White Masks, Frantz Fanon Black Reconstruction in America, W. E. B. DuBois The Wretched of the Earth, Frantz Fanon Faces at the Bottom of the Well, Derrick Bell --- Follow Jyothis: IG @jyothesis // Goodreads Anti-Colonialism and the Malabari Mind // www.mfblm.org --- Contact us: themoralminorityshow@gmail.com Twitter // @MinorityShow --- Follow the hosts: Josh: Instagram // @just_my_luck3 | Twitter // @my_luck3 Joel: Instagram // @joel.sam.i.am | Twitter // @joelthesamurai

Africa's Lit delves into Franz Fanon's seminal work, Black Skin, White Masks (1952), a critique on the vestiges of colonialism and their effect on racial identity. Through archival interview and music Daniela discusses the main relevant themes of the work today as well as some of its controversial points.

Welcome to Season Two! This first episode looks at being Black in educational settings, not just in the U.S., but also in Jamaica, a predominantly African-descent nation, but a country that subscribes to and abides by a white, British colonial system of inequality. My esteemed guest is someone who's been schooling me since birth: my big sis Njeri Semaj. As an expert Black woman and as an expert educator with two decades of professional experience across multiple educational models, I turn to her for perspective as we prepare for a new academic year in the midst of COVID-19 and racism. Spoiler alert: Njeri proposes that we decolonize everything. I recommend that you get in touch with her if you're interested in balancing for better: www.njerisemaj.com. (Additional Credits: Big up to @josh2funny for the viral #dontleavemechallenge and to my Ace Aminah for taking part. Recommended reading: Frederick Douglass' 1845 text Narrative of the Life of Frederick Douglass: An American Slave and Frantz Fanon's 1952 text Black Skin, White Masks. Recommending screening: Darrel Roodt's 1992 adaptation of Mbongeni Ngema's 1987 musical Sarafina! and the 2019 YAK Films short film based on the spoken word poetry of Marc Bamuthi Joseph titled About Face.)

We talk about the cultural and psychological aspects of colonialism and decolonization. We also discuss five forms of survival that are essential for a colonized people in their resistance against colonialism. Recommended Readings: Decolonizing the Mind by Ngũgĩ wa Thiong'o Moving the Centre: The Struggle for Cultural Freedoms by Ngũgĩ wa Thiong'o Black Skin, White Masks by Frantz Fanon

Recent events have brought discussions on structural racism, anti-colonialism, and white supremacy to the forefront of public discourse. Jyothis James is a PhD student in Philosophy at Texas A&M University, and his research focuses on Anti-Colonial Epistemology and approaches to philosophy outside of the Western Canon. We discuss how to integrate concepts from philosophy to modern political and social discourse, and the boys talk about one of their favorite topics: fashion. --- Black Skin, White Masks, Frantz Fanon Black Reconstruction in America, W. E. B. DuBois The Wretched of the Earth, Frantz Fanon Faces at the Bottom of the Well, Derrick Bell --- Want to contribute to the fight against structural racism? Consider donating to eji.org. --- Follow VENN: Instagram // @vennthepodcast Twitter // @vennthepodcast --- Follow Joel: Instagram // @joel.sam.i.am | Twitter // @joelthesamurai Follow Ted: Goodreads --- Contact us at vennthepodcast@gmail.com We would love for you to leave us a (five-star) review on Apple Podcasts!

Stefan Kipfer and I talk about the lessons we learned from reading the revolutionary Frantz Fanon, author of The Wretched of the Earth and Black Skin, White Masks.

Political Blackness is more about the colour of your politics than the colour of your skin. Back in October 2019, to celebrate Black History Month in Scotland, we recorded an event in which Khadija, Hashim, Franklin, Eyram, Jatin, Azita and Mélina discuss the origins of political Blackness, its current use and its future. This episode explores the lived experiences of political Blackness in the UK, in Scotland and beyond. What are its benefits and drawbacks? It can challenge whiteness and resist the erasure of the “B” in BME, BAME which risk simply becoming ME (Minority Ethnic). But does it erase anti-blackness and colourism? If you enjoy our work and want to support us, you can share this episode on social media and make a donation to help us continue our work. References: Coalition for Racial Equality and Rights (https://www.crer.scot/) National Union for Students (https://www.nus.org.uk/) Franz Fanon's Black Skin, White Masks (https://en.wikipedia.org/wiki/Black_Skin,_White_Masks) Kalwant Bhopal's White Privilege: The Myth of a Post-Racial Society (https://policy.bristoluniversitypress.co.uk/white-privilege) BME/BAME (https://www.theantiracisteducator.com/bme-bame) Person of colour (https://www.theantiracisteducator.com/person-of-colour) Political Blackness (https://www.theantiracisteducator.com/political-blackness) Whiteness (https://www.theantiracisteducator.com/whiteness) --- Send in a voice message: https://anchor.fm/the-anti-racist-educator/message

We Discuss Monica Byrne's "The Girl in The Road" Themes Discussed: - Franz Fanon's phenomenology and race theory - The Infrastructure Space - Standpoint theory - Byrne's unusual approach to writing an audience-insert character - Embodied writing Links: Fanon's "Black Skins, White Masks": https://www.amazon.com/dp/B003OYIKUG/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1 Extrastatecraft (on infrastructure space): https://www.amazon.com/dp/B00K9MK1R6/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1 Stanford Encyclopedia entry for standpoint theory (as well as other feminist epistemology theories): https://plato.stanford.edu/entries/feminist-social-epistemology/

Amie Césaire writes that: “at the very time when it most often mouths the word, the West has never been further from being able to live a true humanism—a humanism made to the measure of the world.” Sylvia Wynter adds clarity in that “[O]ur now immensely large-scale systemic injustices, as extended across the planet, are all themselves as law-likely and co-relatedly indispensable to the institutionalization of our now purely secular and therefore Western and Westernized liberal/neoliberal Man's homo economicus's biocosmogonically chartering origin narrative!” Elsewhere, Wynter writes that “Human beings are magical. Bios and Logos. Words made flesh, muscle and bone animated by hope and desire, belief materialized in deeds, deeds which crystallize our actualities […] And the maps of spring always have to be redrawn again, in undared forms.” Wynter's vocation, according to Katherine McKittrick, works towards “the possibility of undoing and unsettling—not replacing or occupying—Western conceptions of what it means to be human.” According to David Scott, “The story of humanism is often told as a kind of European coming of age story. But this coming of age story has another aspect or dimension that is often relegated to a footnote, namely the connection between humanism and dehumanization.” This fact, in all of its complexities and simplicity, is the foundation upon which, as I argue in my work, human rights theory and practice was constructed. However, the tradition of resistance to this othering process and all of its knowledge production capabilities and capacities, an alternative conception of the world was formed. Conceptions that I call an Africana critical human rights consciousness. The processes of creating whiteness, and its antithesis blackness being stripped of its agency, its human—being was essential. Fanon in Black Skin, White Masks highlights this dialectical process as the ‘zone of non-being'. Since its inception, capitalism has displaced and disappeared peoples not only through commodification and mystification, but also through marginalizing non-Western understandings of the world. For Wynter, social categories such as class, race and gender are all part of “the performative enactment of the Western world system's [allocation of] degrees of domination/subordination.” What we will hear next is Dr. Paget Henry engage the life and work of Sylvia Wynter. Dr. Paget Henry is Professor of Sociology and Africana Studies at Brown University. He is the author of Caliban's Reason: Introducing Afro-Caribbean Philosophy (Routledge, 2000), Peripheral Capitalism and Underdevelopment in Antigua (Transaction Books, 1985), and co-editor of C.L.R. James's Caribbean (Duke UP, 1992) and New Caribbean: Decolonization, Democracy, and Development (Institute for the Study of Human Issues, 1983). Henry is editor of The C.L.R. James Journal and co-editor of the Routledge series Africana Thought. Sylvia Wynter is professor emeritus at Stanford University. She is normally described by some as a Caribbean novelist and playwright. Her thought is centered on advancing our understanding of the contradictions in the Man/human dialectic universalized by a Western project to assert its philosophical, ontological, epistemological, cosmological understanding as being THE standard to which all others should be measured—modeled. By will or force. Professor Wynter was born of Jamaican parents in the Oriente Province of Holguin, Cuba. Educated at King's College, University of London, gaining her MA in 1953 for a thesis on Spanish drama. In 1977 she became Professor of African and Afro-American Studies at Stanford University. Wynter is among the most noted contemporary women playwrights of the Caribbean, rooting much of her work in the folk idioms of the region. Our show was produced today in solidarity with the native, indigenous, African, and Afro-descended communities...

Peter Hudis discusses the Martiniquan philosopher, psychiatrist, and revolutionary Frantz Fanon, best known for his books The Wretched of the Earth and Black Skin, White Masks. (Encore presentation.) Resources: Peter Hudis, Frantz Fanon: Philosopher of the Barricades University of Chicago Press, 2015     The post Frantz Fanon, Philosopher of the Barricades appeared first on KPFA.

Charles and Gregg are joined by Biko Gray for an essential conversation about the white supremacist violence in Charlottesville, the Confederate monuments that are the focal point for this violence around the United States, and where we as people of faith go from here. Dr. Biko Gray is an Assistant Professor of Religion at Syracuse University. Biko can be found on Twitter @BikoMandelaGray. Biko is on Facebook here: https://www.facebook.com/BikoMandelaGray. His blog is on Medium here: https://medium.com/@bikomandelagray Writers and books Biko mentioned on the podcast include: Between the World and Me, by Ta-Nahisi Coates The Fire Next Time, by James Baldwin The works of Toni Morrison Black Skin, White Masks by Frantz Fanon Dr. Cornel West

In the fourteenth episode of the Podcast for Social Research, Anjuli, Tony, and Ajay talk through the life, work, and legacy of Frantz Fanon, the Martiniquean psychiatrist and philosopher of decolonization who was also a veteran of World War II and an adherent of the Algerian revolution. This conversation takes up major texts in Fanon's oeuvre (Black Skin, White Masks and The Wretched of the Earth) as well as profound theoretical controversies that radiate from them—idiocy, the literary dimensions of Fanon's work, his strangeness of form and methodology, the psychological inflections of his writing, the political structure of states and colonies, the best footnote in all of twentieth-century philosophy, and particularly the nature and meaning of violence as praxis, “perfect mediation,” symbol, and atmosphere—violence as reason to despair—and as reason not to. Notations for this episode may be found here.