Alfred Frankowski – författare

Alfred Frankowski critically examines how the spatiality of lynching violence continues as a politics and functions as an expression of political sovereignty.He argues that terror spectacle lynching and the politics of racial terror are expressions of political sovereignty not only in that this violence was beyond the jurisdiction of law, but also in that it makes sense of the contemporary politics of the racial violence embedded in our sense of space and place.Frankowski concludes that by focusing on lynching, the spatiality of racial terror makes legible forms of global violence, largely through the dispossession of space, mass incarceration, and the degrading of environments, that operate as forms of slow genocide, on the one hand, and the centralizing of political power through the reproduction of spatially terrorized communities, generationally, on the other.

Alfred Frankowski critically examines how the spatiality of lynching violence continues as a politics and functions as an expression of political sovereignty.He argues that terror spectacle lynching and the politics of racial terror are expressions of political sovereignty not only in that this violence was beyond the jurisdiction of law, but also in that it makes sense of the contemporary politics of the racial violence embedded in our sense of space and place.Frankowski concludes that by focusing on lynching, the spatiality of racial terror makes legible forms of global violence, largely through the dispossession of space, mass incarceration, and the degrading of environments, that operate as forms of slow genocide, on the one hand, and the centralizing of political power through the reproduction of spatially terrorized communities, generationally, on the other.

Alfred Frankowski critically examines how the spatiality of lynching violence continues as a politics and functions as an expression of political sovereignty.He argues that terror spectacle lynching and the politics of racial terror are expressions of political sovereignty not only in that this violence was beyond the jurisdiction of law, but also in that it makes sense of the contemporary politics of the racial violence embedded in our sense of space and place.Frankowski concludes that by focusing on lynching, the spatiality of racial terror makes legible forms of global violence, largely through the dispossession of space, mass incarceration, and the degrading of environments, that operate as forms of slow genocide, on the one hand, and the centralizing of political power through the reproduction of spatially terrorized communities, generationally, on the other.

The Post-Racial Limits of Memorialization: Toward a Political Sense of Mourningattempts to show how post-racial discourse, in general, and post-racial memory, specifically, operates as a context through which the memorialization of anti-black violence and the production of new forms of this violence are connected. Alfred Frankowski argues that aside from being symbolically meaningful, the post-racial context requires that memorialization of anti-black violence in the past produces memory as a type of forgetting. By challenging many of tenants of the critical turn in political philosophy and aesthetics, he argues against a politics of reconciliation and for a political sense of mourning that amplifies the universality of violence embedded in our contemporary sensibility. He argues for a sense of mourning that requires that we deepen our understanding of how remembrance and resistance to oppression remain linked and necessitates a fluid and active reconfiguration relative to the context in which this oppression exists.

The Post-Racial Limits of Memorialization: Toward a Political Sense of Mourning attempts to show how post-racial discourse, in general, and post-racial memory, specifically, operates as a context through which the memorialization of anti-black violence and the production of new forms of this violence are connected. Alfred Frankowski argues that aside from being symbolically meaningful, the post-racial context requires that memorialization of anti-black violence in the past produces memory as a type of forgetting. By challenging many of tenants of the critical turn in political philosophy and aesthetics, he argues against a politics of reconciliation and for a political sense of mourning that amplifies the universality of violence embedded in our contemporary sensibility. He argues for a sense of mourning that requires that we deepen our understanding of how remembrance and resistance to oppression remain linked and necessitates a fluid and active reconfiguration relative to the context in which this oppression exists.

Genocide has become a part of the contemporary global expression of political violence. After all, every continent has had its genocide, but genocide in Africa and the African diaspora is distinctly different from those in Europe or the West. This text approaches genocide from within the context of Africa and the African diaspora to examine political and philosophical after-effects of global colonialism.As genocidal state violence has become prominent through colonialism, its appearance in Europe and the West have developed sharply against how it appears in colonized spaces within the African diaspora. This text argues that such a difference in orientation is needed to develop new concepts, critical approaches, and perspectives on the intersections between colonialism, political violence, and anti-black politics as a way of critically understanding global genocide and the presence of continual genocidal violence.