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6 Existentialisms in the Hispanic and Latin American Worlds: El Quixote and Its Existential Children
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The Problem of Generating an Existentialist Political Philosophy The Problem of Generating an Existentialist Political Philosophy
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Situating Fanon’s “The Lived Experience of the Black” and His Debate with Sartre Situating Fanon’s “The Lived Experience of the Black” and His Debate with Sartre
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The Ambiguity of Black Experience The Ambiguity of Black Experience
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The Situation of North African Arabs The Situation of North African Arabs
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Rewriting His Personal Narrative: Race in the Colonial Context Rewriting His Personal Narrative: Race in the Colonial Context
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Beyond the Situation: Racism As System Beyond the Situation: Racism As System
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Notes Notes
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12 Situating Frantz Fanon’s Account of Black Experience
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Published:June 2012
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Abstract
This chapter examines Frantz Fanon’s existential phenomenological analysis of racism as a system. In 1952, Fanon’s Black Skin, White Masks, which became the defining text of what today is called the critical philosophy of race. Black Skin, White Masks is an original work of philosophy in its own right that moves beyond the responses to racism provided by the previous generation of black authors, which included Aimé Césaire and Léopold Sédar Senghor. The chapter explores what moves Fanon’s existentialism from the realm of personal testimony to a philosophy with strong political implications, as well as his engagement with the work of Jean-Paul Sartre. It also traces the evolution of Fanon’s writing on race with his first published work, “The Lived Experience of the Black,” together with his effort to formulate a response to the impasses of his earlier position and to racism more generally. Fanon’s seminal insight was to see racism interweaved with its institutionalized forms in colonialism, which meant that racism could be overcome only through a violent revolt against that system of oppression. In this, Fanon and Sartre walked parallel roads to freedom.
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