Relevant bibliographies by topics / Frank Wilderson

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  2. Dissertations / Theses
  3. Book chapters

Academic literature on the topic 'Frank Wilderson'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Frank Wilderson"

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Park, Linette. "Afropessimism and Futures of … : A Conversation with Frank Wilderson." Black Scholar 50, no. 3 (July 2, 2020): 29–41. http://dx.doi.org/10.1080/00064246.2020.1780863.

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Gherovici, Patricia. "Hate Up to My Couch: Psychoanalysis, Community, Poverty and the Role of Hatred." Psychoanalysis and History 24, no. 3 (December 2022): 269–90. http://dx.doi.org/10.3366/pah.2022.0434.

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This article is based on the author's experience working as a psychoanalyst in Philadelphia's barrio in the 1990s, which led her to meditate on the psychology of racism, segregation, and other forms of intolerance of difference and otherness. The author argues that no analyst can be immune to the cultural context in which they work and that the simple fact that psychoanalysis is not available to the poor constitutes a form of racism. It further argues that psychoanalysis, thanks to its power of actualizing otherness in the context of analytic treatment, can reveal its emancipatory potential with populations marginalized by race, class, gender, or sexuality. In the second part, the article turns to the recent concept of Afro-pessimism as developed by Frank Wilderson III (2020) in connection with racism. For Wilderson, the curse of slavery has not been lifted, placing racialized subjects in a social death, a deathliness that saturates Black life. In an attempt to traverse this racist fantasy, the article concludes with a discussion of Toni Morrison's meditation on the invention of otherness, rethought from a Lacanian angle.
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Wilderson, Frank, and Jaye Austin Williams. "Staging (Within) Violence: A Conversation with Frank Wilderson and Jaye Austin Williams." Rhizomes: Cultural Studies in Emerging Knowledge, no. 29 (2016): 1. http://dx.doi.org/10.20415/rhiz/029.e07.

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Ruggieri, Mariana. "A abstração da inequivalência: subalternidade e escravidão." Gragoatá 27, no. 59 (December 15, 2022): e53451. http://dx.doi.org/10.22409/gragoata.v27i59.53451.

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O texto busca explorar modos de leitura de Marx que tenham como centro a colonização, sobretudo a partir da figura do/a subalterno/a e do/a escravizado/a. Para tanto, coloco em diálogo textos de Gayatri C. Spivak, Dipesh Chakrabarty, Sylvia Wynter, Frank B. Wilderson III, Fred Moten e Sara-Maria Sorentino. O intuito não é chegar a qualquer tipo de síntese, mas investigar os tensionamentos que essas duas figuras causam à teoria e à metodologia do filósofo alemão. Assim, alguns conceitos importantes para a teoria marxiana serão mobilizados, tais como a forma-valor e o trabalho abstrato.
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Weddington, George. "Political Ontology and Race Research: A Response to “Critical Race Theory, Afro-pessimism, and Racial Progress Narratives”." Sociology of Race and Ethnicity 5, no. 2 (July 20, 2018): 278–88. http://dx.doi.org/10.1177/2332649218785921.

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This article is a critical response to a previous article by Victor Ray, Antonia Randolph, Megan Underhill, and David Luke that sought to incorporate lessons from Afro-pessimism for sociological research on race. Specifically, in their article, the authors emphasize conclusions from Afro-pessimism in their assessment of its lessons for theories of racial progress and labor-market research. In reviewing the work of key thinkers in the approach of Afro-pessimism—namely, Frantz Fanon, Saidiya Hartman, Frank Wilderson, and Jared Sexton—the author argues that Ray and his fellow authors, in focusing on conclusions about race and politics from Afro-pessimism, overlook key foundational assumptions of Afro-pessimist thought. The author clarifies such assumptions, particularly that blackness exists on an ontological register and that slavery persists as a social phenomenon, to argue that the four authors have essentially understated the implications from an Afro-pessimist approach. The author engages criticisms from Hartman, Wilderson, and P. Khalil Saucier, who argue that empiricist sociological approaches are antithetical to Afro-pessimist analysis. The author extends these criticisms to Ray and his fellow authors’ interventions, arguing that their rejection of racial progress narratives is not necessarily Afro-pessimist and that their prescriptions for labor-market research overlook the implications of slavery as a means to understand the racialization of labor. The author concludes by urging sociologists to earnestly engage with such criticisms and challenges from Afro-pessimism in conducting research on black populations.
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Whittaker, Nicholas. "Towards a Definition of Black Cinematic Horror." Film and Philosophy 26 (2022): 23–40. http://dx.doi.org/10.5840/filmphil2021111812.

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In this essay, I sketch a preliminary, phenomenological definition of black horror cinema. I argue that black horror films are films in which blackness and antiblackness are depicted as unintelligible. I build this definition first by arguing that horror films generally evoke a mood of Heideggerian uncanniness, by which I mean that they create a global affective state in which the world is experienced as unintelligible. I then turn to the Afropessimist theorizing of Frank B. Wilderson, who proposes both that blackness and antiblackness are phenomenologically graspable as unintelligible, and that cinema resists this unintelligibility by warping blackness and antiblackness. However, I thus contend that black horror is an exception to this rule. Black horror films take advantage of horror’s uncanny mood to craft a filmic world in which blackness and anti blackness are unintelligible.
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Thoburn, Nicholas. "Twitter, Book, Riot: Post-Digital Publishing against Race." Theory, Culture & Society 37, no. 3 (January 16, 2020): 97–121. http://dx.doi.org/10.1177/0263276419891573.

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This article considers today’s ‘post-digital’ political publishing through the material forms of an experimental book, The 2015 Baltimore Uprising: A Teen Epistolary. Anonymously published and devoid of all editorial text, the book is comprised entirely of some 650 screen-grabbed tweets, tweets posted by black Baltimore youth during the riots that ensued on the police killing of Freddie Gray. It is a crisis-ridden book, bearing the wrenching anti-black terror and rebellion of Baltimore 2015 into the horizon of publishing. Drawing on critical theories of books and digital media, and bringing Saidiya Hartman and Frank Wilderson to bear on issues of publishing, the article appraises seven aspects of this book’s materiality: its epistolary structure and rupture with the book-as-closure; its undoing of the commodity form of books; the ‘poor image’ of its visual scene; its recourse to facial redaction and voiding of narrative progression; and its destabilization of readers’ empathy.
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Eppert, Nicholas. "(Black) Non-Analysis: From the Restrained Unconscious to the Generalized Unconscious." Labyrinth 19, no. 2 (March 14, 2018): 86. http://dx.doi.org/10.25180/lj.v19i2.96.

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This paper is a contribution to the ongoing studies revolving around the fields of Afro-Pessimism and Non-Philosophy. It is focused mostly on a short essay that Francois Laruelle wrote in 1989 called "The Concept of Generalized Analysis or 'Non-Analysis" that eventually became part of a larger work called Theorie des Etrangers, while also drawing on the latter for support. The focus is set not in terms of exegesis or commentary but in tandem with the work of Frank Wilderson III to borrow from both of their works and formulate a move from the "White restrained Unconscious" to the "(Black) generalized Unconscious". In the first section I articulate Laruelle and Wilderson's critiques of the common-sense image of the Unconscious. And in the second section I make the move from the White restrained Unconscious to the (Black) generalized Unconscious by arguing that the former is embedded within a metaphysical sovereignty of desires that excludes (Black) desires. The "White restrained Unconscious" is constituted by what Laruelle calls a "half loss" or a loss which loses itself. For this reason the (Black) generalized Unconscious cannot appear within it, for it is an absolute loss, or what Laruelle calls the Joui-sans-Jouissance. The White generalized Unconsicous blocks (Black) loss out by a transference mechanism. The opening up of the White restrained Unconscious to the (Black) generalized Unconscious which is its Identity in the last instance can only be done by "ending the World". Using Jared Sexton's notion of the "social life of social death" I show that this desire to end the world allows for a seeing from perspective of the "One" which is the subject position of the (Black) Non-Analyst and allows for a dualysis of the desires of the White restrained Unconscious. Â
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Greve, Julius. "Hip Hop Naturalism: A Poetics of Afro-pessimism." Ecozon@: European Journal of Literature, Culture and Environment 13, no. 1 (April 28, 2022): 73–88. http://dx.doi.org/10.37536/ecozona.2022.13.1.4441.

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This article examines the cross-discursive constellation of hip hop studies, ecocriticism, Black Studies, and literary studies. It proposes the notion of “hip hop naturalism” to come to terms with the way in which current U.S.-American rappers express their social ecologies. Taking its cue from scholars such as Imani Perry, Gregory Phipps, and Kecia Driver Thompson, the article argues for the relevance of literary naturalism in contemporary forms of cultural expression: not merely in the audiovisual archives of TV or film, but in hip hop lyricism. Greve scrutinizes how rap has dealt with themes of social heredity, cultural ecology, and structural racial violence by using similar or even identical diction to that of turn-of-the-twentieth-century American literary naturalists. Furthermore, juxtaposing the essentializing aspects of post-Darwinian discourse with those of Afro-pessimism, the article ultimately argues that what Darwinism was to authors like Theodore Dreiser, Jack London, and Frank Norris, Afro-pessimist discourse is to major representatives of contemporary rap, including Mobb Deep, Danny Brown, Earl Sweatshirt, and Kendrick Lamar. The writings of Frank Wilderson III and other scholars within current Black Studies thus figure as a social-philosophical grounding on which the given lyricist might map his or her own take on the lived experience of the black individual in contemporaneity. While racial inequality has always been a central notion within hip hop literature and culture, it is this naturalist bent that renders possible a more thoroughly ecocritical reading of how rap songs both underscore and subvert, with critical defiance, the systemic naturalization of black life as inferior.
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Stephens, Michelle. "Just In Time." History of the Present 12, no. 1 (April 1, 2022): 60–79. http://dx.doi.org/10.1215/21599785-9547230.

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Abstract In the early 2000s, Dipesh Chakrabarty powerfully defined the historical terms at stake in the shift from the postcolonial to the Anthropocene era, arguing that the posthuman image of a world without us profoundly contradicts historical practices for visualizing time. The notion of history that his essay foregrounded, however, can itself be historicized as a fantasy of modernity, one Édouard Glissant described as “History [with a capital H].” Using Glissant’s psychoanalytically inflected insights as a starting point, this article argues that our dominant modes of historical thinking are always already colored by the anxieties and neurotic symptoms of the colonialist viewer. The argument then traces experimental hypotheses regarding the near and deep history of the human by key figures from the late nineteenth through the early twenty-first centuries—such as Sigmund Freud and Octave Mannoni, Paul Gilroy and Sylvia Wynter, and Frank Wilderson and Bruno Latour—as they grapple with two intimations: that the subject picturing a “world without us” is neurotic and that alternative historical sensibilities may lie on the other side of our apocalyptic imagination of the “end of the world.”
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Dissertations / Theses on the topic "Frank Wilderson"

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Jackson, Indya J. "There Will Be No Pictures of Pigs Shooting Down Brothers in the Instant Replay: Surveillance and Death in the Black Arts Movement." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1588601272757038.

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Book chapters on the topic "Frank Wilderson"

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Rose, Marika. "Divine Violence as Trauma." In A Theology of Failure, 119–49. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284078.003.0006.

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This chapter addresses key questions about Žižek’s divinely violent ontology of failure: first, how to specify the difference between “good” aneconomic violence and “bad” economic violence and, second, a broader question about how to address the limitations of Žižek’s analysis when it comes to accounting for the complex intersections of gender, class, and white supremacy in the systems and structures whose ordinary violence Žižek wants to interrupt. First, I argue that the divine violence Žižek advocates might be usefully understood in relation to the psychoanalytic notion of trauma. Second, I explore the specifically gendered nature of Žižek’s violent rhetoric via Grace Jantzen, Julia Kristeva, and Marcella Althaus-Reid. Finally, I draw on the work of Lee Edelman, Frank Wilderson, and Linn Tonstad to address some of the key weaknesses of Žižek’s analysis.
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Journal articles
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