Dissertations / Theses on the topic 'Franz Fanon'
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Ståhlberg, Gunilla. "Den kluvna identitetens språk : En tematisk och stilistisk komparation med postkolonialt och psykoanalytiskt perspektiv av Johannes Anyurus En storm kom från paradiset och Sami Saids Väldigt sällan fin." Thesis, Linköpings universitet, Avdelningen för svenska och litteratur, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-125359.
Full textEidlin, Barry. "Crossed Wires, Noisy Signals: Language, Identity, and Resistance in Caribbean Literature." Oberlin College Honors Theses / OhioLINK, 1996. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1323646674.
Full textMbom, Clément. "Frantz Fanon aujourd'hui et demain : réflexions sur le tiers monde /." Paris : Nathan, 1985. http://catalogue.bnf.fr/ark:/12148/cb349570695.
Full textFaustino, Deivison Mendes. "“Por que Fanon? Por que agora?” : Frantz Fanon e os fanonismos no Brasil." Universidade Federal de São Carlos, 2015. https://repositorio.ufscar.br/handle/ufscar/7123.
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This paper discusses the different ways, uses and appropriations of the thought of Frantz Fanon in Brazil between the 1950s and the present day. The study approaches Wynter (1999) and Gordon (2015) to identify the perspective of sociogenesis the structural axis of fanoniano theoretical status, and Hall (1996) and Sekyi-Otu (1996) to recognize the author's thought the open joint and not completed theoretical and various political elements. From this evidence, it argues that the legacy of Fanon is claimed differently by different theoretical aspects, and sometimes conflicting. In Brazil, the reception of Fanon occurred under the influence of the third Worldism revolutionary and its focus on Les Damnés de la terre. Providing both the players connected to the left as readers more attuned to the black movement, a guided appropriation the polarization between colonizer and colonized and affirmation of identity (national or black) as opposed to colonization. But the contemporary period, marked by a growing interest in the reflections of Fanon, is structured by a greater diversity of approaches and theoretical focus, setting six sub-fields: 1.Estudos Postcolonial and the Diaspora; 2. Negritude; 3. Decolonial; 4. Whiteness; 5. Psychology; 6. National Ethos.
Este trabalho discute os diferentes caminhos, usos e apropriações do pensamento de Frantz Fanon no Brasil a partir da década de 1950. O estudo se aproxima das proposições de Wynter (1999) e Gordon (2015) ao identificar na perspectiva da sociogênese o eixo estruturante do estatuto teórico fanoniano, e de Hall (1996) e Sekyi-Otu (1996) ao reconhecer no pensamento do autor a articulação aberta e não concluída de elementos teóricos e políticos diversos. A partir dessa constatação, argumenta que o legado de Fanon será reivindicado de maneira diversa por vertentes teóricas distintas e, por vezes, conflitantes. No Brasil, a recepção de Fanon ocorreu sob a influência do terceiro-mundismo revolucionário, com o foco em Les Damnés de la terre., propiciando, tanto aos leitores ligados à esquerda quanto aos leitores mais afinados com o movimento negro, uma apropriação pautada pela polarização entre colonizador e colonizado e pela afirmação de uma identidade (nacional ou negra) em contraponto à colonização. Já o período contemporâneo, marcado por um crescente interesse nas reflexões de Fanon, estrutura-se por uma maior diversidade de abordagens e focos teóricos, configurando seis sub-campos: 1. Estudos Pós-coloniais e da Diáspora; 2 Negritude; 3. Decoloniais; 4. Branquitude; 5. Psicologia; 6. Ethos Nacional.
Settler, Federico. "Religion in the work of Frantz Fanon." Doctoral thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/8270.
Full textNdlovu, Siphiwe. "Frantz Fanon and the Dialetic of Decolonisation." Master's thesis, University of Cape Town, 2010. http://hdl.handle.net/11427/3571.
Full textMmadi, Djaffar. "Frantz Fanon : le sens des indépendances des pays africains." Toulouse 2, 1993. http://www.theses.fr/1993TOU20056.
Full textIndependance has given back dignity to colonized countries. Still, they have to carry out the real restoration of their national cultures as well as to set up a "new man". That is how Frantz Fanon, author of "The wretched of the earth" describes the situation of colonized men. Therefore he thinks that the action should be carried on with. Far from only being based on traditional values this action should open itself to the future and create a genuine "new man" in the context of a more brotherly world. More than an action, it is a matter of struggle, in the revolutionary meaning of the term. F. Fanon also thinks that beyond the alternative between capitalism and socialism, under-developed countries should try to turn themselves towards a third path since their future depends on themselves above all. Combining theory with revolutionary praxis, Fanon is, body and soul, involved in the battlefield while achieving his works ("The fifth year of the algerian revolution" and "The wretched of the earth"). In addition, Fanon, in "black skin white masks", emphasizes the problem of the existence of the negro. The colonized negro, seriously wounded by his situation lives in a distressing inferiority complex: "I am starting to suffer from not being white. . . ". The word "alienation" best summarizes this state of mind. This is what dr. Fanon, as a psychiatrist, also deals with
Omwomo, Beatrice O. "Revisiting Frantz Fanon in the era of globalization." Miami University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=miami1311683491.
Full textAjari, Norman. "Race et violence : Frantz Fanon à l'épreuve du postcolonial." Thesis, Toulouse 2, 2014. http://www.theses.fr/2014TOU20033/document.
Full textThis thesis offers an interpretation of Martiniquais political Philosopher and Psychiatrist Frantz Fanon. It proposes to understand his thinking as a social philosophy of existence. Analyzing it requires to put Fanon back in his time, by setting his work in its context, through modern colonialism history, especially in Africa, and by reading Fanon in light of contemporary thinking, in order to find what in his work remains up to date. This research will unfold in two parts. The first part will explore the very specificities of the colonial model of domination, which have been rather disregarded until these days. The second part will focus on the models of resistance to this domination, like revolutionary actions, to which Fanon gives an original expression. The racist bases of colonialism will be revealed through its numerous implications in Law and Politics, and also in Economy and Psychiatry. The concept of “life-appropriation”, while opposed to Carl Schmitt’s concept of “land-appropriation”, will be the vital lead of this research. The issue will be to maintain that disqualification of specific human groups alone made it possible to monopolize oversea territories. Modalities of this disqualification will be made explicit. The second part aims at showing how Fanon develops what could be named speculative politics, in response to colonial dehumanization. A thinking which objects are less concepts or ideas than actual historically localized power struggles
Azar, Michael. "Frihet, jämlikhet, brodermord : revolution och kolonialism hos Albert Camus och Frantz Fanon /." Stockholm ; Stehag : Brutus Östlings bokförl, 2001. http://catalogue.bnf.fr/ark:/12148/cb393011715.
Full textAl-Abbood, Muhammed Noor. "The cultural politics of resistance : Frantz Fanon and postcolonial literary theory." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310373.
Full textDavies, David Cornelson. "Frantz Fanon, colonialism and Algeria : the historical formation of a radical discourse." Thesis, University of Brighton, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.401480.
Full textZulfiqar, Adnan Ahmad. "Jihad of the wretched examining Islamic militancy through the thought of Frantz Fanon /." Connect to Electronic Thesis (CONTENTdm), 2009. http://worldcat.org/oclc/501170780/viewonline.
Full textCordero, Pedrosa Carlos Javier. "Fanon Matters: Relevance of Frantz Fanon's Intellectual and Political Work for Peace Studies." Doctoral thesis, Universitat Jaume I, 2021. http://dx.doi.org/10.6035/14106.2021.93563.
Full textLa presente tesis propone una exploración de la obra de Frantz Fanon como filósofo, psiquiatra, dramaturgo, teórico político y social, y revolucionario anticolonial. Esta tesis se presenta a un programa académico en estudios de paz con la intención de argumentar la relevancia del trabajo intelectual y político de Fanon en dicha disciplina y las prácticas asociadas a ellas.
Programa de Doctorat en Estudis Internacionals de Pau, Conflictes i Desenvolupament
Boyacioglu, Mirey. "Från paradox till dilemma : Frantz Fanon om det språkliga våldet och den rasistiska retoriken." Thesis, Uppsala universitet, Avdelningen för retorik, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-150452.
Full textRenault, Matthieu. "Frantz Fanon et les langages décoloniaux : contribution à une généalogie de la critique postcoloniale." Paris 7, 2011. http://www.theses.fr/2011PA070045.
Full textThis dissertation aims to draw a theoretical portrait in context of the West Indian psychiatrist and theoretician of decolonization Frantz Fanon. It intends to go beyond the conflict of interpretations that pervades Fanon studies. On the one hand, the "anticolonial Fanon" is celebrated - through numerous biographies - as a major revolutionary, as a great "man of action", but most often to the detriment of the "man of thought". On the other hand, the "postcolonial Fanon" is established as a leading theoretician, but generally at the price of a decontextualization and a dehistoricization that tend to blur the singularity of his theoretical and political intervention. Overcoming such a conflict implies detecting, in Fanon' s writings, the beginnings of postcolonialism - or rather a certain postcolonialism - within anticolonialism itself. This issue is a part of the more general project of a genealogy of the postcolonial critique or, in other words, of a history of decolonization discourses - against any splitting of the "before" and the "after" of independences. The aim is, therefore, to interpret Fanon' s decolonial languages as the product of a practice of epistemic displacement that entails both rupture and renewal, decentering and relocalization - rather than negation - of theories born in the "West". How are Western theories affected and altered when they are appropriated "from without" Europe and against the colonial powers? Fanon' s methods of displacement take part in a unique war postcolonialism. They allow us to reconsider the question of the decolonization of knowledge
Ficek, Douglas. ""Man Is a Yes": Fanon, Liberation, and the Playful Politics of Philosophical Archaeology." Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/216541.
Full textPh.D.
What is the meaning of Fanonian liberation? That is the question that animates this work, which is (negatively) inspired by the reality of misanthropy, practical and theoretical, and neocolonialism, external and internal. To answer this question, I first situate Frantz Fanon within the larger discourse of liberation, emphasizing the relationship between his liberatory work and the work of Gustavo Gutiérrez, Paulo Freire, and Enrique Dussel. From there, I argue that there is today an unfortunate privileging of ethics, and that this privileging is used to discredit the political as an intersubjective domain. To establish (what I call) the primacy of politics, I carefully analyze Fanon's first book, Black Skin, White Masks, and his sociogenetic conclusions. I then turn to The Wretched of the Earth and to the phenomenon of petrification, which is, I contend, one of the most important features of colonialism and neocolonialism. To fully explain this phenomenon, I consider both its mythopoetic significance and its relationship to Jean-Paul Sartre's conception of seriousness. Finally, I argue that the solution to the problem of petrification can be found in Fanon's second book, A Dying Colonialism, in which there are rich descriptions of political playfulness and (what I call) philosophical archaeology, which can be defined as the descriptive and evaluative analysis of meanings as contingent human artifacts.
Temple University--Theses
Taylor, Jack A. "Consciousness in Black a historical look at the phenomenology of W.E.B. Du Bois and Frantz Fanon /." Bowling Green, Ohio : Bowling Green State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1193848303.
Full textYaksic, Ahumada María José. ""Todo lo humano es nuestro". El pensamiento anticolonial de José Carlos Mariátegui y Frantz Fanon." Tesis, Universidad de Chile, 2014. http://repositorio.uchile.cl/handle/2250/131487.
Full textTaylor, Jack A. III. "Consciousness in Black: A Historical Look at the Phenomenology of W.E.B. Du Bois and Frantz Fanon." Bowling Green State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1193848303.
Full textRoss, Tamlyn Sue. "The apartheid censors' responses to the works of Frantz Fanon, Amilcar Cabral and Steve "Bantu" Biko." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80165.
Full textENGLISH ABSTRACT: This thesis explores the ways in which the censors during the apartheid era responded to the works of three black liberation theorists; namely Frantz Fanon, Amilcar Cabral and Steve Biko. Although other studies of apartheid‐era censorship have been published, this is the first to examine the censors’ reactions to the work of key African liberation writers. Apartheid in South Africa brought with it a stringent system of governance, which included a board of censors who would decide, according their interpretation of the laws of the time, whether a publication was considered to be “desirable” or “not undesirable.” One of the major themes examined in the thesis is the interface and tension between the specific and the transnational. As we shall see, all three liberation theorists put forward Pan‐African ideas of liberation, but often explicated upon the specificities of their particular liberation struggles. In a strange act of mirroring, while upholding the idea of South Africa as “a special case” (exempt from the norms of international human rights law), the apartheid‐era censors were concerned about the spread of Pan‐African theories of liberation. Beginning with Fanon, I speculate on the reason why Black Skin White Masks was not banned in South Africa, though Fanon’s later works to enter the country were banned. I also examine Gillo Pontecorvo’s film The Battle of Algiers, which was influenced by Fanon’s theories, and censorship, arguing that the “likely readers” or “likely viewers” of revolutionary material included not only possible revolutionaries, but also paranoid networks of counterinsurgency. I then move on to examine the apartheid censors’ responses to the works of Amilcar Cabral, outlining the interface and tension between local and continental as described above. The final chapter, which deals with the censors’ responses to Steve “Bantu” Biko’s I Write What I Like as well as Donald Wood’s Biko, the film Cry Freedom and other Biko related texts and memorabilia, has some surprises about the supposedly “liberal” censors’ responses to what they deemed to be “undesirable” and “not undesirable” literature.
AFRIKAANSE OPSOMMING: Hierdie tesis verken die manier waarop die sensuurraad tydens die apartheidera gereageer het op die werk van drie swart bevrydingsteoretici, by name Frantz Fanon, Amilcar Cabral en Steve Biko. Hoewel daar wel ander studies oor apartheidera‐sensuur die gepubliseer is, is hierdie die eerste studie wat die sensuurraad se reaksie op die werk van sleutel‐Afrikabevrydingskrywers verken. Apartheid het ‘n streng beheerstelsel in Suid‐Afrika tot gevolg gehad wat ‘n sensuurraad ingesluit het wat volgens sy interpretasie van die toenmalige wette kon besluit of ‘n publikasie “wenslik” of “nie‐wenslik” was. Een van die hooftemas wat in hierdie tesis ondersoek word is die interaksie en spanning tussen die spesifieke en die transnasionale. Soos sal blyk, het al drie bevrydingsteoretici Pan‐Afrikanistiese idees van bevryding ondersteun, maar dikwels die besondere van hul spesifieke bevrydingstryd uiteengesit. Die apartheidera‐sensors se kommer oor die verspreiding van die Pan‐ Afrikanistiese bevrydingsteorië, terwyl hulle die idee van Suid‐Afrika as “’n spesiale geval” (vrygestel van die norme van internasionale menseregtewetgewing) voorgehou het, was ‘n ironiese spieëlbeeld hiervan. Ek begin by Fanon en bespiegel oor die redes waarom Black Skin White Masks nooit in Suid‐Afrika verbied was nie hoewel Fanon se latere werk wat die land binnegekom het, wel verbied was. Ek ondersoek ook Gillo Pontecorvo se film The Battle of Algiers wat deur Fanon se teorië beïnvloed is, en argumenteer dat die “waarskynlike lesers” en “waarskynlike kykers” van revolusionêre materiaal nie slegs moontlike revolusionêre ingesluit het nie, maar ook paranoïede netwerke van teeninsurgensie. Ek gaan voort deur die reaksie van die apartheidera‐sensors op die werke van Amilcar Cabral te ondersoek en die interaksie en spanning tussen die plaaslike en die kontinentale, soos hierbo beskryf, uit te lig. Die slothoofstuk, wat handel oor die sensuurraad se reaksie op Steve “Bantu” Biko se I Write What I Like, asook Donald Woods se Biko, die film Cry Freedom en ander Biko‐verwante tekste en memorabilia, bevat verrassings omtrent die sogenaamde “liberale” sensors se reaksies op wat hulle as “wenslike” en “nie‐wenslike” literatuur beskou het.
Costantini, Dino. "Per l'anamnesi di una malattia europea : il "nuovo discorso coloniale" francese e suoi critici." Paris 8, 2006. http://www.theses.fr/2006PA082819.
Full textCorrem, Tal. "From Force to Political Power: Frantz Fanon, M. K. Gandhi, and Hannah Arendt on Violence, Political Action, and Ethics." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/285388.
Full textPh.D.
This dissertation analyzes the problem of political violence in popular struggles for freedom and regime change. It seeks not only to explicate the different arguments for and against the use of violence in political struggle, but also the extent to which these various ways set the conditions for the political landscape after the struggle. To do that, I engage the arguments of Frantz Fanon, M. K. Gandhi, and Hannah Arendt. While these authors diverge with regard to the role of violence in popular struggles, all three conceptualize ways to achieve nonviolent politics or at least to reduce the role of violence in normal everyday politics. While Fanon and Gandhi offer viable diagnoses of the problem of violence and liberation, by stressing the structural and affective dimensions of political violence, Arendt challenges the traditional equation between political power and violence and offers an institutional alternative in her theory of a federated council system. My analysis reconstructs the link between the critique of violence (state, colonial, or mass violence) and the constructive theory of foundation and preservation of stability and effective relations of trust. These relations of trust are necessary to prevent recurring violence and escalation in the period following the struggle. By analyzing the intersections of violence, political action, and ethics in the work of Fanon, Gandhi, and Arendt, I provide a theoretical framework for understanding the role of violence in popular struggles and everyday politics, while avoiding the limitations of each theory. The aim of this study is threefold: first, to provide an alternative to the prominent positions of realism and moralism in political philosophy through an evaluation of ethical argumentation in politics regarding the problem of violence; second, to contribute to debates about political freedom, and sovereignty in democratic theory through examination of different solutions for the conservation of power and freedom in the transition from struggle to ordinary politics; and third, to develop a critical lens with which to examine situations of conflict and popular struggles, the place of violence, and the transition to ordinary politics. By way of conclusion, I demonstrate the relevance of this study through examination of a concrete case from the Middle East: the Egyptian revolution of 2011. The theoretical framework set by the multifocal debate provides a resource to analyze the promise and the ensuing crisis of the Egyptian project.
Temple University--Theses
Larsson, Fanny. ""Varför är alla estniska kvinnor horor?" : En postkolonial och feministisk läsning av Sofi Oksanens Stalins kossor." Thesis, Uppsala universitet, Litteraturvetenskapliga institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-254200.
Full textFaye, Babacar. "POLITICAL SPONTANEITY AND SENEGALESE NEW SOCIAL MOVEMENTS, Y'EN A MARRE AND M23: A RE-READING OF FRANTZ FANON 'THE WRETCHED OF THE EARTH"." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1371657164.
Full textJung, Marjorie. "La figure de l’homme nouveau dans l’oeuvre de Frantz Fanon : La décolonisation de l’être au prisme de la social-thérapie textuelle." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040172.
Full textThe work of Frantz Fanon convenes the plurality of a disciplinary field which, enrolled in a reality praxis, does not cease to simultaneously redefine various knowledge domains (areas). Within the triptych poetic, psychiatry, politics, the new man figure establishes the possibility of a real commitment chronotope built out of the Algerian War a founding experience. The insurrectionary project allows to redefine a new chronotope; it draws the outlines of an Algerian geopoetic and sets the lineaments of the disalienation undertaking. From the clinical contribution to the elaboration of the text, the thought of Fanon uncovers the dynamic of a real commitment praxis. In the light of a francophone corpus, from Kateb Yacine to Patrick Chamoiseau, the new man figure institutes the transition of practices from clinical to poetic. It thereby reveals, through the prism of the work’s inherent intertextuality, the author’s itinerary
Brence, Steven Barry. "Multiculturalism : the refusal and reconstruction of recognition /." Thesis, view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3018359.
Full textTypescript. Includes vita and abstract. Includes bibliographical references (leaves 151-161). Also available for download via the World Wide Web; free to University of Oregon users.
Madonko, Thokozile. "The puzzle of domination in society : seeking solutions in the African context." Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1007260.
Full textSamuel, Johansson. "Att begripliggöra det obegripliga : En postkolonial analys av argument för Ugandas anti-gaylag mellan årtalen 2009 och 2014." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-412236.
Full textFisher, James J. "An Intellectual History of Thomas Sankara." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1538989985964085.
Full textMercadal-Barroso, Adriana Kimberly. "A critical Fanonian understanding of black student identities at Rhodes University, South Africa." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1016375.
Full textHansen, Thim. "The UN in Mali, a consolidating or fragmenting actor?" Thesis, Linköpings universitet, Statsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-167625.
Full textOxblod, Simon. "Kulturell identitet i En halv gul sol och Atlantens mage : En postkolonial läsning av två icke-västerländska romaner." Thesis, Södertörns högskola, Lärarutbildningen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-23377.
Full textNyoni, Triyono Johan. ""It's the Englishness" : Bildung and Personality Forming as Postcolonial Criticism in Tsitsi Dangarembga’s Nervous Conditions." Thesis, Linnéuniversitetet, Institutionen för språk (SPR), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-95354.
Full textBrownlee, Jonathan J. "Being and Otherness: Conceptualizing Embodiment in Africana Existentialist Discourse (The Bluest Eye, The Fire Next Time, and Black Skin, White Masks)." Bowling Green State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1594134915974717.
Full textTosold, Léa. "Autodeterminação em três movimentos: a politização de diferenças sob a perspectiva da (des)naturalização da violência." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8131/tde-05022019-135424/.
Full textIn this writingbody, I exam in depth the problem of naturalization of structural violence in order to argue for a (re)new(ed) perspective on the politicization of differences. I suggest a reconceptualization of the politicization of differences as a defense of colle(a)ctive selfdetermination processes through an investigation about the preconditions for the generation of non-hegemonic frames in contexts ruled by structural violence. This thesis is undertaken in three interdependent movements: (3) a philosophical-epistemological-poetical reflexion on the relevance of colle(a)ctive spatialization processes for the experience of temporality; (2) a political-theorical consideration on the relationship between the problem of essentialism and the possibility of subversive colle(a)ctive agency; and (1) a perspective on the con-figura( c)tion of the Munduruku and the riverside peoples (r)existence process to the construction of dams in Middle Tapajós region. I argue that the politicization of differences is conditio sine qua non in order to enable the denaturalization of structural violence, as only (pro)positional colle(a)ctive movements transcend the limits of merely reactive positions, enabling the emergency of images that can call the hegemonic rule into question and, therefore, initiate processes of structural trans-formation.
Aponte, Elena M. "Either 'Shining White or Blackest Black': Grey Morality of the Colonized Subject in Postwar Japanese Cinema and Contemporary Manga." Bowling Green State University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1491495352122861.
Full textMartin, Jocelyn S. "Re/membering: articulating cultural identity in Philippine fiction in English." Doctoral thesis, Universite Libre de Bruxelles, 2010. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210163.
Full textWritten as such (with a slash),“re/membering” encapsulates the following three-fold meaning: (1) a “re-membering”, to indicate “a putting together of the dismembered past to make sense of the trauma of the present” (Bhabha 1994:63); as (2) a “re-membering” or a re-integration into a group and; as (3) “remembering” which implies possessing “memory or … set [ting] off in search of a memory” (Ricoeur 2004:4). As a morphological unit, “re/membering” designates, the ways in which Filipino authors try to articulate cultural identity through the routes of colonisation, migration and dictatorship.
The authors studied in this thesis include: Carlos Bulosan, Bienvenido Santos, N.V.M. Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, and Merlinda Bobis. Sixty-years separate Bulosan’s America is in the Heart (1943) from Hagedorn’s Dream Jungle (2003). Analysis of these works reveals how articulation is both difficult and hopeful. On the one hand, authors criticize the lack of efforts and seriousness towards articulation of cultural identity as re/membering (coming to terms with the past, fostering belonging and cultivating memory). Not only is re/membering challenged by double-consciousness (Du Bois 1994), dismemberment and forgetting, moreover, its necessity is likewise hard to recognize because of pain, trauma, phenomena of splitting, escapist attitudes and preferences for a “comfortable captivity”.
On the other hand, re/membering can also be described as hopeful by the way authors themselves make use of literature to articulate identity through research, dialogue, time, reconciliation and re-creation. Although painstaking and difficult, re/membering is important and necessary because what is at stake is an articulated Philippine cultural identity. However, who would be prepared to make the effort?
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Cette thèse démontre que, pour les auteurs philippins, l’articulation ou « re/membering » l'identité culturelle, est nécessaire. Le chercheur s'appuie principalement sur la théorie de Stuart Hall, qui perçoit l'identité culturelle comme une articulation qui permet de considérer l’homme assujetti capable aussi d'agir contre des pouvoirs (cf. Grossberg 1996 [1986]: 157). Appliquée au contexte philippin, cet auteur soutient que, au lieu de la visualisation d'une identité fragmentée apparente comme un obstacle à une « définition » de l'identité culturelle, elle regarde l’histoire philippine «abîmée» (Fallows 1987) comme le matériel même qui permet l'articulation d’identité. Au lieu de réduire l'identité culturelle d'un peuple à ce qu’ ils auraint pû être avant les interventions de l’histoire, elle met en avant une vision de l'identité qui cherche à transfigurer ces "dommages" par un travail d’acceptation avec l'histoire.
Bien que ce point de vue a déjà été partagé par d'autres critiques (tels que Feria 1991 ou Dalisay 1998:145), la contribution de l'auteur réside dans la présentation de « re/membering » pour décrire un type d'articulation sans refouler les plaies du passé, mais sans stagner en elles non plus. De plus, « re/membering » permet de comprendre de futures articulations de « nouvelles » identités culturelles (en raison de la migration en cours), tout en mettant une «fermeture arbitraire» (Hall) aux ré-articulations simplistes qui ne font que promouvoir des “lines of tendential forces” (Hall) (tels que des préjugés sur la couleur brune ou noire de peau) ou des pratiques hégémoniques.
Rédigé en tant que telle (avec /), « re/membering » comporte une triple signification: (1) une «re-membering », pour indiquer une mise ensemble d’un passé fragmenté pour donner un sens au traumatisme du présent (cf. Bhabha, 1994:63); (2) une «re-membering» ou une ré-intégration dans un groupe et finalement, comme (3)"remembering", qui suppose la possession de mémoire ou une recherche d'une mémoire »(Ricoeur 2004:4). Comme unité morphologique, « re/membering » désigne la manière dont les auteurs philippins tentent d'articuler l'identité culturelle à travers les routes de la colonisation, les migrations et la dictature.
Les auteurs inclus dans cette thèse sont: Carlos Bulosan, Bienvenido Santos, NVM Gonzalez, Nick Joaquin, Frank Sionil José, Ninotchka Rosca, Jessica Hagedorn, et Merlinda Bobis. Soixante ans séparent America is in the Heart (1943) du Bulosan et le Dream Jungle (2003) du Hagedorn. L'analyse de ces œuvres révèle la façon dont l'articulation est à la fois difficile et pleine d'espoir. D'une part, les auteurs critiquent le manque d'efforts envers l'articulation en tant que « re/membering » (confrontation avec le passé, reconnaissance de l'appartenance et cultivation de la mémoire). Non seulement est « re/membering » heurté par le double conscience (Du Bois 1994), le démembrement et l'oubli, en outre, sa nécessité est également difficile à reconnaître en raison de la douleur, les traumatismes, les phénomènes de scission, les attitudes et les préférences d'évasion pour une captivité "confortable" .
En même temps, « re/membering » peut également être décrit comme plein d'espoir par la façon dont les auteurs eux-mêmes utilisent la littérature pour articuler l'identité à travers la recherche, le dialogue, la durée, la réconciliation et la re-création. Bien que laborieux et difficile, « re/membering » est important et nécessaire car ce qui est en jeu, c'est une identité culturelle articulée des Philippines. Mais qui serait prêt à l'effort?
Doctorat en Langues et lettres
info:eu-repo/semantics/nonPublished
Moagi, Anna Lefatshe. "A Fanonian perspective on the May 2008 xenophobic violence in South Africa : a case study of the Tshwane Municipality." Diss., 2014. http://hdl.handle.net/10500/14151.
Full textPolitical Sciences
M.A. (Politics)
Vasavithasan, Rathika. "Feminism(s), nationalism(s), and Frantz Fanon." 2004. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=95282&T=F.
Full textPithouse, Richard. "Frantz Fanon and the dialectic of solidarity." Thesis, 2005. http://hdl.handle.net/10413/2693.
Full textTucker, Jeanique. "Moralizing violence: the righteous breaking of the condemned." Thesis, 2017. https://dspace.library.uvic.ca//handle/1828/8410.
Full textGraduate
Adjei, Paul Banahene. "Decolonising knowledge production, validation, and dissemination: the relevance of the (selected) works of Memmi, Fanon, and Gandhi to schooling and education in Ghana /." 2005. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=370488&T=F.
Full textNdhlovu, Maanda Luxious. "Frantz Fanon and critique of the post-apartheid South Africa in relation to socio-economic development." Diss., 2017. http://hdl.handle.net/10500/26871.
Full textDevelopment Studies
M.A. (Development Studies)
Reyes, Alvaro Andres. "Can't Go Home Again: Sovereign Entanglements and the Black Radical Tradition in the Twentieth Century." Diss., 2009. http://hdl.handle.net/10161/1346.
Full textThis dissertation investigates the relation between the formation of "Blackness" and the Western tradition of sovereignty through the works of late twentieth century Black Radical theorists. I most specifically examine the work of Stokely Carmichael, Amiri Baraka, Frantz Fanon, and Huey P. Newton in order to delineate a shift within Black Radicalism which, due to an intense de-linking of Black nationalism from the concept of territorial sovereignty throughout the 1960s and early 1970s led to the formation of a new subjectivity ("Blackness") oriented against and beyond the Western tradition of political sovereignty as a whole.
This dissertation begins by outlining the parameters of the concept of sovereignty as well as its relation to conquest, coloniality, and racialization more generally. I then examine the formation of Black Power as an expression of anti-colonial sentiments present within the United States and uncover there the influence of W.E.B. DuBois' concept of double-consciousness. I then further examine the concept of Black Power through the work of Amiri Baraka and his notion of "Blackness" as the proximity to "home." Each of these expositions of Black Power are undertaken in order to better understand the era of Black Power and its relation to both Black nationalism and the Western tradition of sovereignty.
Next, I turn to the work of Frantz Fanon, whom I claim prepares the way for the idea of "Blackness" as an ontological resistance beyond, not only the territorial imperative, but also the logic of sovereignty more generally. This notion of "Blackness" as an antidote to sovereign logic present within the work of Fanon allows me to turn to the work of Huey P. Newton in order to demonstrate his conceptualization of "Blackness" as an antagonistic subjectivity within a fully globalized society whose onset he had theorized and which he termed "empire." I conclude by drawing on each of the above theorists as well as the work of Angela Davis in order to build a retrospective summary of this alternative lineage of the Black Radical Tradition and its importance for the conceptualization of resistances to and life beyond our contemporary society.
Dissertation
Almada, Flávio Jorge Tavares Zenun. "Os discursos sobre a Cova da Moura: Uma análise crítica e exploratória a partir de alguns conceitos de Frantz Fanon." Master's thesis, 2020. http://hdl.handle.net/10071/21783.
Full textThis work is based on Frantz Fanon’s concept of “colonial compartmentalization”, here used to analyze academic and public authorities’ discourses on Cova da Moura neighborhood. Colonial compartmentalization is used, therefore, as an analytical tool to approach Portugal’s contemporary colonial legacies. The dissertation aims to depict the objectification of Cova da Moura and its identities. This objectification is done through the creation of antagonism, perpetuating Manichean compartmentalization between us and them; citizens and non-citizens; rationality and irrationality; civility and incivility. The analysis is anchored in three dimensions: spatial representations; bodies and territorial belonging; values and behaviors.
Nguého, André Ferdinand Takounjou. "Aimé Césaire: De la révolte à la révolution: Pour une lecture croisée postcoloniale des oeuvres d´Aimé Césaire et de Frantz Fanon." Doctoral thesis, 2017. http://hdl.handle.net/1822/58343.
Full textThe main objective of this work is to reflect on the historical and cultural path of the African continent after the recent celebration of the 50th anniversary of the African independences. What is the feedback of the course for the new African nations? To answer this question, I revised all the African history in the light of two francophone authors from Martinique Island. I intersected the reflections of Aimé Césaire and Frantz Fanon in a post-colonial way for a journey in the African roots extended in the diaspora. This journey led me in an imagologic study in the colonial context: the colonial structure was constructed upon an iconoclast1 representation of the new world discovered by the 14, 15 and 16th century’s explorers. That information is the starting point of two interconnected events: Slavery and Colonization. Reacting against that hetero-image, the Negros built up an auto-image named “Négritude” whose principal initiator was Aimé Césaire. This author wanted to revalorize the Negro’s culture and, pragmatically, prepare the decolonization of the territories under the colonial domination. Unfortunately, beside its revolutionary esthetic value, the pragmatism of the Negritude movement as described by Césaire was a political failure. In fact, the independences acquired according to the Negritude program failed. The socioeconomic discrepancies resulting from the colonialism were not treated adequately. One of the causes of this failure was, according to Fanon, the construction of State-race instead of State-nation after the proclamation of the independences. Consequently, we can consider the “Printemps Arabe” as an upcoming of the social antagonism which was poorly treated from the word go after Independence. This was a result of the inadequacy of the cultural racism veiled in the negritude manner of solving problems as for instance the fundamental question of the land. On the other hand, the question of the French colonialism specificity cannot be neglected. In fact, the assimilation politic of the French colonial Empire didn’t offer a good emancipation board to the indigenous people. The French Union project built after the Second World War represented for itself a kind of continuation of colonization regardless of the international context of that moment characterized by the United Nations declarations. This was substantially complicating the task of the new emerging leaders. The last part of this work is a pedagogic sequence for teaching French as a Foreign Language in the curricular revision context initiated by the ESCOLA + program in São Tomé and Principe.
Este trabalho pretende reflectir sobre o percurso histórico-cultural do continente africano numa altura em que se acabou de celebrar o quinquenário das independências. Qual é o balanço do percurso para as novas nações africanas? Responder a esta pergunta levou-me a revisitar toda a história do continente à luz da obra de dois autores da Martinique. Cruzei o olhar de Aimé Césaire e de Frantz Fanon numa perspectiva pós-colonial para uma viagem nas raízes africanas que se encontram espalhadas na diáspora. Esta viagem me tem levado a um estudo da imagiologia no contexto colonial: a estrutura colonial baseava-se numa representação iconoclasta2 do novo mundo descoberto pelos exploradores dos séculos 14, 15 e 16. Esta informação deu início a dois eventos interligados a saber a escravatura e a colonização. Os Negros, em reacção contra esta hétero-imagem, construíram uma auto-imagem denominada “negritude” cujo progenitor principal foi Aimé Césaire. Pretendeu este autor revalorizar a cultura negra e, pragmaticamente, preparar a descolonização dos territórios sob domínio colonial. No entanto, o pragmatismo do movimento da negritude como o entendia Césaire foi um fracasso num ponto de vista político não obstante o valor estético revolucionário do mesmo. Com efeito, as independências adquiridas segundo o programa-negritude não resultaram: não se conseguiu ultrapassar as desigualdades socioeconómicas resultantes do colonialismo. Uma das causas deste fracasso foi, segundo Fanon, a construção de Estadoraça em vez de Estado-nação após as independências. Consequentemente, podemos ler o “Printemps arabe” como um ressurgimento dos antagonismos sociais que foram mal geridos logo após as independências; consequência da inadequação do racismo cultural que se escondia no esquema da “negritude” na resolução por exemplo da questão fundamental das terras. De outra parte, a questão da especificidade do colonialismo francês não pode ser esquecida. Com efeito, a política assimilacionista do império colonial francês não oferecia um bom quadro de emancipação dos colonizados. O projecto da União Francesa montado após a segunda guerra mundial representava por si só uma espécie de prolongação da colonização não obstante o contexto internacional da hora caracterizado pelas declarações das Nações Unidas. Uma tal situação complicava substancialmente a tarefa da classe dirigente emergente. A última parte deste trabalho é uma sequência pedagógica de ensino do francês língua estrangeira no contexto da revisão curricular estipulada pelo programa Escola + em São Tomé e príncipe.
Ce travail prétend réfléchir sur le parcours historico-culturel du continente africain dans un contexte bien particulier: on vient de célébrer le cinquantenaire des indépendances. Quel est le bilan du parcours des jeunes Etats africains ? Afin de répondre au mieux à cette question, j’ai revisité toute l’histoire du continente à la lumière des oeuvres de deux auteurs martiniquais. J’ai pour ainsi dire, croisé le regard d’Aimé Césaire et de Frantz Fanon dans une perspective postcoloniale pour un voyage dans les racines africaines qui s’étendent jusque dans la diaspora. Ce voyage m’a conduit dans une étude de l’imagologie dans le contexte colonial: la structure coloniale reposait sur une représentation iconoclaste3 du nouveau monde découvert par les explorateurs des 14e, 15e et 16e siècles. Cette information donna naissance à deux événements interconnectés à savoir l’esclavage et la colonisation. Les Noirs, en réaction contre cette hétéro-image, ont construit une auto-image dénommé “Négritude” dont le promoteur principal est, à n’en pas douter, Aimé Césaire. Ce dernier prétendait revaloriser la culture nègre et, pragmatiquement, préparer a décolonisation des territoires sous domination coloniale. Cependant, le pragmatisme de la Négritude comme l’entendait Césaire se solda par un échec du point de vue politique malgré les valeurs ô combien esthétique et révolutionnaire de ce mouvement. En effet, les indépendances proclamées selon le programme “négritude” ne portèrent pas les fruits escomptés: les inégalités socioéconomiques héritées de la colonisation n’ont pu être jugulées. L’une des causes de cet échec fut, selon le critérium analytique de Fanon, la construction des Etats-race au lieu des Etats-nation après les indépendances. Par ricochet, nous pouvons lire le “Printemps arabe” comme une résurgence des antagonismes sociaux qui furent mal gérés dans la période postindépendance; conséquence de l’inadéquation du racisme culturel qui se cachait un tant soit peu sous le manteau Négritude » dans la résolution des problèmes cruciaux de l’heure comme par exemple la question agraire. D’autre part, la question de la spécificité du colonialisme français ne peut passer inaperçue. En effet, la politique assimilationniste de l’empire colonial français ne proposait point un bon cadre propice à l’émancipation des colonisés. Le projet de l’Union Française monté après la seconde guerre mondiale représentait à lui seul une espèce de prolongation de la colonisation malgré le contexte international de l’heure caractérisé par les déclarations des Nations Unies. Une telle situation compliquait substantiellement la tâche de la jeune classe dirigeante émergente. La dernière partie de ce travail est une séquence pédagogique destinée à l’enseignement du français langue étrangère (FLE) dans le contexte de la révision curriculaire initiée par le programme « Escola + » à São Tomé et Principe.
Sithole, Tendayi. "Fanon and the positionality of Seepe, Mangcu and Mngxitama as black public intellectuals in the post-1994 South Africa." Diss., 2013. http://hdl.handle.net/10500/8822.
Full textPolitical Sciences
M. A. (Politics)
Go, Nicole Belinda. "A Visual Theory of Natsume Sōseki: the Emperor and the Modern Meiji Man." Thesis, 2010. http://hdl.handle.net/1807/25597.
Full textDixon, Kurt. "A Fanonian study of the perceptions and experiences of transformation of administrative staff at the University of Cape Townâs Health Sciences." Thesis, 2007. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_7676_1299038810.
Full text
This qualitative study aims to use some of Frantz Fanon&rsquo
s critical insights to explore how individuals within the Health Sciences Faculty at the UCT experienced change and perceived the transformation process instituted by University management and the change taking place in the wider society. Frantz Fanon, a critical theorist born in a Martinique, university-educated in France and later employed in Algeria, wrote extensively on how the colonial condition affects the psychology of individuals, thus inter-linking psychology and politics. This study selected six individuals who had experienced the institutional context before and during the process of transformation. Data was collected by way of unstructured interview schedules. A Fanonian psychoanalytic-inspired discourse analysis was employed to analyse the data. The data showed that broader discourses influences the way people talk about phenomena. Our past still plays a role in the way we construct current realities.