Creolizing the Canon – serie

Originally published in Spanish and edited by Cuban historian Daisy Rubiera Castillo and playwright and theater critic Inés María Martiatu Terry, this ground-breaking edited collection is the first work of its kind. It places the experiences of black and mulata women at the center of Cuban history. Including essays from a mix of well-known and newly published Cuban authors, the volume examines the lives of Afrocubanas from the late nineteenth century to the present. The volume’s contributors collect and interrogate the voices of black Cuban women and the political, cultural, social, and ideological contributions they have made to the history of their nation. One of the unique qualities of Afrocubanas is that the text is the product of a grassroots community working group in Havana. A number of antiracist organizations emerged to fight racial inequality in light of Cuba’s new economic challenges after the fall of its chief trading partner, the Soviet Union in 1991. But, the Afrocubanas Project (founded in the mid-2000s) is one of the few groups that challenges racism and sexism together. The members of the Afrocubanas Project hail from a variety of professions, ages, and sexual orientations. They share a collective interest in challenging negative stereotypes about black women. This volume merges their activism and scholarship to offer a counter discourse to existing narratives about black women in Cuba while also creating and disseminating new knowledge about Afrocubanas. There is no other published work in English devoted to analyzing the political and intellectual dimensions of black Cuban women’s thought across the island’s history. This text is essential reading for scholars and students of Africana Studies, Afro-Latin American Studies, Caribbean history, and courses focusing on black women in the Atlantic region.

Rosa Luxemburg is unquestionably the most important historical European woman Marxist theorist. Significantly, for the purpose of creolizing the canon, she considered her continent and the globe from an Eastern Europe that was in constant flux and turmoil. From this relatively peripheral location, she was far less parochial than many of her more centrally located interlocutors and peers. Indeed, Luxemburg’s work touched on all the burning issues of her time and ours, from analysis of concrete revolutionary struggles, such as those in Poland and Russia, to showing through her analysis of primitive accumulation that anti-capitalist and anti-colonial struggles had to be intertwined, to considerations of state sovereignty, democracy, feminism, and racism. She thereby offered reflections that can usefully be taken up and reworked by writers facing continuous and new challenges to undo relations of exploitation through radical economic and social transformation Luxemburg touches on all aspects of what constitutes revolution in her work; the authors of this volume show us that, by creolizing Luxemburg, we can open up new paths of understanding the complexities of revolution.

Jean-Paul Sartre’s work has been taken up by writers outside of Europe, particularly in the Global South, who have developed phenomenological and existential analyses of racism, colonialism, and other structures of domination. Sartre’s philosophical concepts are fundamentally open, for instance his notions of humanism, bad-faith, and freedom. As a situational, committed thinker, Sartre worked to illuminate the urgent questions of his time at the concrete and the abstract level. The creolization of Sartrean thinking is consistent with the existential projects of engagement, authenticity, political commitment, and liberation from oppression. This volume asks how his European model of phenomenology was (and can be) transformed when it is taken up by thinkers who have lived experience with colonialism. They book also engages Sartre in his relation to key interlocutors (especially Beauvoir and Fanon) who were influenced by him and who influenced him in turn. The book demonstrates how Sartrean philosophy is productively related to Africana philosophy, Africana phenomenology, and Africana existentialism. This volume treats creolization not as a discrete topic, but as an interdisciplinary, global approach to reading and thinking. Each author’s contribution embodies an aspect of creolizing thinking, understood as the articulation of cultural and conceptual hybridity under conditions of eurocentrism, epistemic colonialism and the legacies of slavery. Creolizing Sartre re-reads Sartrean texts to recast existential themes through the lens of Caribbean philosophies and the broader philosophies of the Global South.Contributors: Lawrence Bamikole, Sybil Newton Cooksey, James Haile III, Paget Henry, T Storm Heter, Thomas Meagher, Michael J. Monahan, Anthony Sean Neal, Nathalie Nya, Kris F. Sealey, Hiroaki Seki, Jonathan Webber.

Mabogo P. More: Philosophical Anthropology is the first book to provide an extensive treatment of More’s Africana existential thought. This book locates him, as it is clear in his body of work, in the Azanian (Black and Indigenous) existential tradition. As a philosopher, he is engaged from the perspective of black radical thought. From this intervention, it is clear that his philosophical project originates and is expressed from the existential condition of being-black-in-an-antiblack-world. It is from the lived experience and the fact of being black that More is meditated upon and this book, which is the extension of his work, brings to the forth the ways of thinking, knowing, and doing that that illuminate his philosophical project.

Mabogo P. More: Philosophical Anthropology is the first book to provide an extensive treatment of More’s Africana existential thought. This book locates him, as it is clear in his body of work, in the Azanian (Black and Indigenous) existential tradition. As a philosopher, he is engaged from the perspective of black radical thought. From this intervention, it is clear that his philosophical project originates and is expressed from the existential condition of being-black-in-an-antiblack-world. It is from the lived experience and the fact of being black that More is meditated upon and this book, which is the extension of his work, brings to the forth the ways of thinking, knowing, and doing that that illuminate his philosophical project.

Creolizing Practices of Freedom argues that many of our long-standing debates over the concept of freedom have been bound up in the politics of purity—explicitly or implicitly insisting on clear and distinct boundaries between self and other or between choice and coercion. In this model, freedom becomes a matter of purifying the self at the individual level and the body politic at the larger social level. The appropriate response to this is a creolizing theory of freedom, an approach that sees indeterminacy and ambiguity not as tragic flaws, but as crucial productive elements of the practice of freedom.

Creolizing Practices of Freedom argues that many of our long-standing debates over the concept of freedom have been bound up in the politics of purity—explicitly or implicitly insisting on clear and distinct boundaries between self and other or between choice and coercion. In this model, freedom becomes a matter of purifying the self at the individual level and the body politic at the larger social level. The appropriate response to this is a creolizing theory of freedom, an approach that sees indeterminacy and ambiguity not as tragic flaws, but as crucial productive elements of the practice of freedom.

Decolonial Pluriversalism offers a unique, powerful, and crucial perspective on decolonial theories, political thoughts, aesthetics, and activisms. In going beyond a postcolonial critique of eurocentrism, it provides some of the most original interventions in the field of decolonial theory. Drawing from the Francophone worlds, Latin American and Caribbean philosophies, it explores concepts of creolization, racialization, Afropean aesthetics, arts and cultural productions, feminisms, fashion, education, and architecture.Contributors: Zahra Ali, Luis Martínez Andrade, Sonia Dayan-Herzbrun, Jane Anna Gordon, Mariem Guellouz, Léopold Lambert, Alanna Lockward, Fátima Hurtado López, Olivier Marboeuf, Donna Edmonds Mitchell, Corinna Mullin, Marine Bachelot Nguyen, Minh-Ha T. Pham, Françoise Vergès, Patrice Yengo

Creolizing Frankenstein dissects and critically appreciates Mary Shelley’s 200-year old novel. Contributors advance two claims: first, this story is the product of creolization—the intentional conglomeration of a variety of scientific, mythological, political, religious, gender, educational, historical, and racial discourses. Second, they trace the ways in which Frankenstein has creolized itself into modern and contemporary life and culture in such a way as to have become a new mythology and political statement for each generation. The contributors to this book place Frankenstein into productive conversation with such figures and fields as Frederick Douglass and slave narrative, Frantz Fanon and postcolonial theory, Afro-Caribbean Hispanophone and Francophone literature, nineteenth century labor history, the Black Radical Tradition, Trans studies, feminist theory, Marxism and critical social theory, film studies, music and media studies, Afro-futurism and African futurism, political theory, education theory, Gothic literary studies, and Africana philosophy. Contributors: Kyle William Bishop, Persephone Braham, Alan M. S. J. Co?ee, Emily Datskou,Garrett FitzGerald, Jeremy Matthew Glick, Jane Anna Gordon, Lewis R. Gordon, Raphael Hoermann, Elizabeth Jennerwein, Corey McCall, David McNally, Thomas Meagher, Michael R. Paradiso-Michau, Borna Radnik, Lindsey Smith, Amy Shu?elton, Jasmine Noelle Yarish, Elizabeth Young, Paul Youngquist.

Creolizing Frankenstein dissects and critically appreciates Mary Shelley’s 200-year old novel. Contributors advance two claims: first, this story is the product of creolization—the intentional conglomeration of a variety of scientific, mythological, political, religious, gender, educational, historical, and racial discourses. Second, they trace the ways in which Frankenstein has creolized itself into modern and contemporary life and culture in such a way as to have become a new mythology and political statement for each generation. The contributors to this book place Frankenstein into productive conversation with such figures and fields as Frederick Douglass and slave narrative, Frantz Fanon and postcolonial theory, Afro-Caribbean Hispanophone and Francophone literature, nineteenth century labor history, the Black Radical Tradition, Trans studies, feminist theory, Marxism and critical social theory, film studies, music and media studies, Afro-futurism and African futurism, political theory, education theory, Gothic literary studies, and Africana philosophy. Contributors: Kyle William Bishop, Persephone Braham, Alan M. S. J. Co?ee, Emily Datskou,Garrett FitzGerald, Jeremy Matthew Glick, Jane Anna Gordon, Lewis R. Gordon, Raphael Hoermann, Elizabeth Jennerwein, Corey McCall, David McNally, Thomas Meagher, Michael R. Paradiso-Michau, Borna Radnik, Lindsey Smith, Amy Shu?elton, Jasmine Noelle Yarish, Elizabeth Young, Paul Youngquist.

Creolizing Hannah Arendt is the first book to explore the implications of creolizing Hannah Arendt (1906-75) and thinking for: action, liberation, freedom, power, democracy, identity, racism, prejudice, totalitarianism, immigration, judgment, revolution, decolonial politics, the human, and the modern traditions of Caribbean political thought, Africana philosophy, and existential phenomenology.Contributors include: Cristina Beltrán, Roger Berkowitz, Angélica Maria Bernal, Robert Eaglestone, Stephen Nathan Haymes, Paget Henry, Thomas Meagher, Dana Francisco Miranda, Marilyn Nissim-Sabat, Niklas Plaetzer, Neil Roberts.

Creolizing Hannah Arendt is the first book to explore the implications of creolizing Hannah Arendt (1906-75) and thinking for: action, liberation, freedom, power, democracy, identity, racism, prejudice, totalitarianism, immigration, judgment, revolution, decolonial politics, the human, and the modern traditions of Caribbean political thought, Africana philosophy, and existential phenomenology.Contributors include: Cristina Beltrán, Roger Berkowitz, Angélica Maria Bernal, Robert Eaglestone, Stephen Nathan Haymes, Paget Henry, Thomas Meagher, Dana Francisco Miranda, Marilyn Nissim-Sabat, Niklas Plaetzer, Neil Roberts.

Creolizing Critical Theory highlights the Caribbean as a philosophical site from which, for centuries and until today, theorists have articulated pressing critiques of capitalism and colonialism. Some of these critiques, such as those of the Saramaka Maroons, have stressed the value of autonomy. Others, such as those of the West Indies Federation, have emphasized solidarity in the face of European occupation. Critical Theory, as an emancipatory project rooted in the values of autonomy, solidarity, and equality, then, has long been a Caribbean practice. Drawing on a range of voices, Creolizing Critical Theory centers Caribbean critiques with a view toward praxis in the present.

Creolizing Critical Theory highlights the Caribbean as a philosophical site from which, for centuries and until today, theorists have articulated pressing critiques of capitalism and colonialism. Some of these critiques, such as those of the Saramaka Maroons, have stressed the value of autonomy. Others, such as those of the West Indies Federation, have emphasized solidarity in the face of European occupation. Critical Theory, as an emancipatory project rooted in the values of autonomy, solidarity, and equality, then, has long been a Caribbean practice. Drawing on a range of voices, Creolizing Critical Theory centers Caribbean critiques with a view toward praxis in the present.

Decolonial Pluriversalism offers a unique, powerful, and crucial perspective on decolonial theories, political thoughts, aesthetics, and activisms. In going beyond a postcolonial critique of eurocentrism, it provides some of the most original interventions in the field of decolonial theory. Drawing from the Francophone worlds, Latin American and Caribbean philosophies, it explores concepts of creolization, racialization, Afropean aesthetics, arts and cultural productions, feminisms, fashion, education, and architecture.Contributors: Zahra Ali, Luis Martínez Andrade, Sonia Dayan-Herzbrun, Jane Anna Gordon, Mariem Guellouz, Léopold Lambert, Alanna Lockward, Fátima Hurtado López, Olivier Marboeuf, Donna Edmonds Mitchell, Corinna Mullin, Marine Bachelot Nguyen, Minh-Ha T. Pham, Françoise Vergès, Patrice Yengo

Creolizing Marcuse bridges the gap between traditional interpretations of Herbert Marcuse and Caribbean/Africana theory. It challenges the rigid boundaries often found in Marcusean scholarship, especially those shaped by ideas of purity and scarcity, both historically and in current debates. Rather than simplifying Marcuse’s theory, this book embraces its complexity to offer new insights into contemporary discussions on freedom, reciprocity, liberation, oppression, repression, and object relations theory. Creolizing Marcuse moves beyond producing static theoretical frameworks, instead urging decolonial, anti-racist, feminist, and queer scholars to actively incorporate Marcuse’s ideas into evolving, practical approaches to difference and social justice. The book calls for theorists, activists, and scholar-activists alike to engage in ongoing, dynamic practices that resist standing still.Contributors: Jake Bartholomew, Jina Fast, Stefan Gandler, Craig Leonard, Nicole K. Mayberry, Ricardo J. Millhouse, Yiamar Rivera-Matos, Sid Simpson, Dave Suell, Margath Walker, and Stacey-Ann Wilson.

In 1967, C.L.R. James, the much-celebrated Afro-Trinidadian Marxist, stated that he knew of no figure in history who had “such tremendous influence on such widely separated spheres of humanity” within a few years of his death as the eighteenth-century philosopher Jean-Jacques Rousseau. While this impact was most pronounced in revolutionary politics inspired by political theories that rejected basing political authority in monarchy, aristocracy, and the Church, it extended to European literature, to philosophies of education, and the articulation of the social sciences. But what particularly struck James about Rousseau was the strong resonance of his work in Caribbean thought and politics. This volume illuminates these resonances by advancing a creolizing method of reading Rousseau that couples figures not typically engaged together, to create conversations among people of seemingly divided worlds in fact entangled by colonizing projects and histories. Doing this enables us to grapple with the meaning of creolization and the full range of Rousseau’s legacies not only in contemporary Western Europe and the United States, but in the Francophone colonies, territories, and larger Global South.

In 1967, C.L.R. James, the much-celebrated Afro-Trinidadian Marxist, stated that he knew of no figure in history who had “such tremendous influence on such widely separated spheres of humanity” within a few years of his death as the eighteenth-century philosopher Jean-Jacques Rousseau. While this impact was most pronounced in revolutionary politics inspired by political theories that rejected basing political authority in monarchy, aristocracy, and the Church, it extended to European literature, to philosophies of education, and the articulation of the social sciences. But what particularly struck James about Rousseau was the strong resonance of his work in Caribbean thought and politics. This volume illuminates these resonances by advancing a creolizing method of reading Rousseau that couples figures not typically engaged together, to create conversations among people of seemingly divided worlds in fact entangled by colonizing projects and histories. Doing this enables us to grapple with the meaning of creolization and the full range of Rousseau’s legacies not only in contemporary Western Europe and the United States, but in the Francophone colonies, territories, and larger Global South.

Revolutionary theories from Marx onward have often struggled to unite the psychological commitments of individuals— understood as ideological— with the larger ethical or political goals of a social movement. As a psychiatrist, social theorist, and revolutionary, Frantz Fanon attempted to connect the ideological and the political. Fanon’s work gives both a psychological explanation of the origins of ideology and seeks to restore the individual to autonomy and political agency. This book explores the deeper philosophical foundations of Fanon’s project in order to understand the depths of Fanon’s contribution to the theory of the subject and to social theory. It also demonstrates how Fanon’s model makes it possible to understand the political dimensions of Freudian psychoanalysis and the psychological dimensions of Hegel’s social theory. This is the first book to bring these two central dimensions of Fanon’s thought into dialogue. It uses Fanon’s position to provide a deeper interpretation of key texts in Freud and Hegel and by uniting these three thinkers contributes to the creolization of all three thinkers.

Revolutionary theories from Marx onward have often struggled to unite the psychological commitments of individuals— understood as ideological— with the larger ethical or political goals of a social movement. As a psychiatrist, social theorist, and revolutionary, Frantz Fanon attempted to connect the ideological and the political. Fanon’s work gives both a psychological explanation of the origins of ideology and seeks to restore the individual to autonomy and political agency. This book explores the deeper philosophical foundations of Fanon’s project in order to understand the depths of Fanon’s contribution to the theory of the subject and to social theory. It also demonstrates how Fanon’s model makes it possible to understand the political dimensions of Freudian psychoanalysis and the psychological dimensions of Hegel’s social theory. This is the first book to bring these two central dimensions of Fanon’s thought into dialogue. It uses Fanon’s position to provide a deeper interpretation of key texts in Freud and Hegel and by uniting these three thinkers contributes to the creolization of all three thinkers.

Édouard Glissant’s work has begun to make a significant impact on francophone studies and some corners of postcolonial theory. His literary works and criticism are increasingly central to the study of Caribbean literature and cultural studies.This collection focuses on the particularly philosophical register of Glissant’s thought.Each of the authors in this collection takes up a different aspect of Glissant’s work and extends it in different directions. twentieth-century French philosophy (Bergson, Badiou, Meillassoux), the cannon of Caribbean literature, North American literature and cultural theory, and contemporary cultural politics in Glissant’s home country of Martinique all receive close, critical treatment. What emerges from this collection is a vision of Glissant as a deeply philosophical thinker, whose philosophical character draws from the deep resources of Caribbean memory and history. Glissant’s central notions of rhizome, chaos, opacity, and creolization are given a deeper and wider appreciation through accounts of those resources in detailed conceptual studies.

Édouard Glissant’s work has begun to make a significant impact on francophone studies and some corners of postcolonial theory. His literary works and criticism are increasingly central to the study of Caribbean literature and cultural studies.This collection focuses on the particularly philosophical register of Glissant’s thought.Each of the authors in this collection takes up a different aspect of Glissant’s work and extends it in different directions. twentieth-century French philosophy (Bergson, Badiou, Meillassoux), the cannon of Caribbean literature, North American literature and cultural theory, and contemporary cultural politics in Glissant’s home country of Martinique all receive close, critical treatment. What emerges from this collection is a vision of Glissant as a deeply philosophical thinker, whose philosophical character draws from the deep resources of Caribbean memory and history. Glissant’s central notions of rhizome, chaos, opacity, and creolization are given a deeper and wider appreciation through accounts of those resources in detailed conceptual studies.

For the past 30 years, Paget Henry has been one of the most articulate and creative voices in Caribbean scholarship, making seminal contributions to the study of Caribbean political economy, C.L.R. James studies, critical theory, phenomenology, and Africana philosophy. In the case of Afro-Caribbean philosophy, he inaugurated a new philosophical school of inquiry. Journeys in Caribbean Thought: The Paget Henry Reader outlines the trajectory of Henry’s scholarly career, beginning and ending with his most recent work on the distinctive character of Africana and Caribbean philosophy and political and intellectual leadership in his home of Antigua and Barbuda. In between, the book returns to Henry’s early consideration of the relationship of political economy to cultural flourishing or stagnation and how both should be studied, and to the problem with which Henry began his career, of peripheral development through a focus on Caribbean political economy and democratic socialism. Henry’s canonical work in Anglo-Caribbean thought draws upon a heavily creolized canon.

For the past 30 years, Paget Henry has been one of the most articulate and creative voices in Caribbean scholarship, making seminal contributions to the study of Caribbean political economy, C.L.R. James studies, critical theory, phenomenology, and Africana philosophy. In the case of Afro-Caribbean philosophy, he inaugurated a new philosophical school of inquiry. Journeys in Caribbean Thought: The Paget Henry Reader outlines the trajectory of Henry’s scholarly career, beginning and ending with his most recent work on the distinctive character of Africana and Caribbean philosophy and political and intellectual leadership in his home of Antigua and Barbuda. In between, the book returns to Henry’s early consideration of the relationship of political economy to cultural flourishing or stagnation and how both should be studied, and to the problem with which Henry began his career, of peripheral development through a focus on Caribbean political economy and democratic socialism. Henry’s canonical work in Anglo-Caribbean thought draws upon a heavily creolized canon.

The 19th-century German thinker G.W.F. Hegel is a towering figure in the canon of European philosophy. Indeed, most of the significant figures of European Philosophy after Hegel explicitly address his thought in their own work. Outside of the familiar territory of the Western canon, however, Hegel has also loomed large, most often as a villain, but sometimes also as a resource in struggles for liberation from colonialism, sexism and racism. Hegel understood his own work as aiming above freedom, yet ironically wrote texts that are not only explicitly Eurocentric and even racist. Should we, and is it even possible, to bring Hegelian texts and ideas into productive discourse with those he so often himself saw as distinctly Other and even inferior? In response to this question, Creolizing Hegel brings together transdisciplinary scholars presenting various approaches to creolizing the work of Hegel. The essays in this volume take Hegelian texts and themes across borders of method, discipline, and tradition. The task is not simply to compare and contrast Hegel with some 'outsider' figure or tradition, but rather to reconsider and reconfigure our understandings of all of the figures and ideas brought together in these cross-disciplinary essays.

The 19th-century German thinker G.W.F. Hegel is a towering figure in the canon of European philosophy. Indeed, most of the significant figures of European Philosophy after Hegel explicitly address his thought in their own work. Outside of the familiar territory of the Western canon, however, Hegel has also loomed large, most often as a villain, but sometimes also as a resource in struggles for liberation from colonialism, sexism and racism. Hegel understood his own work as aiming above freedom, yet ironically wrote texts that are not only explicitly Eurocentric and even racist. Should we, and is it even possible, to bring Hegelian texts and ideas into productive discourse with those he so often himself saw as distinctly Other and even inferior? In response to this question, Creolizing Hegel brings together transdisciplinary scholars presenting various approaches to creolizing the work of Hegel. The essays in this volume take Hegelian texts and themes across borders of method, discipline, and tradition. The task is not simply to compare and contrast Hegel with some 'outsider' figure or tradition, but rather to reconsider and reconfigure our understandings of all of the figures and ideas brought together in these cross-disciplinary essays.

There exists a very rich, but largely untapped well of African American philosophical thought, in which many Black thinkers were debating the role philosophy played in racial advancement among themselves. One such work that demonstrates this vibrant tradition is William H. Ferris’s The African Abroad or, His Evolution in Western Civilization: Tracing His Development under Caucasian Milieu. In 1913, Ferris composed and published one of the most authoritative encyclopedias of Black (African-American) thought and Black civilization. The African Abroad was well known and widely engaged with in Black debates about philosophy, politics and history through the mid-1900’s, yet has largely disappeared from contemporary scholarship. The text itself offers readers the first evidence of a Black idealist philosophy of history that seeks to explain the evolution of the Negro race the world over. The African Abroad establishes a system of thought starting from God, the revelation of knowledge God offers humanity through history, and finally the Negro problem. Ferris offers the world a Black philosophical perspective currently unavailable in any collection of Black authors. He is a racial idealist who offers systematic thinking about the world faced by the Negro in the first decade of the 20th century. This edition includes Ferris's Philosophical Treatises from Sections I-III from The African Abroad. Tommy J. Curry includes two comprehensive introductory essays highlighting the significance of Ferris’s text in the study of African American philosophy, and the possible contributions Ferris’s thoughts on ethnological thought, the philosophy of history and the role of race play in the larger field of American philosophy.

There exists a very rich, but largely untapped well of African American philosophical thought, in which many Black thinkers were debating the role philosophy played in racial advancement among themselves. One such work that demonstrates this vibrant tradition is William H. Ferris’s The African Abroad or, His Evolution in Western Civilization: Tracing His Development under Caucasian Milieu. In 1913, Ferris composed and published one of the most authoritative encyclopedias of Black (African-American) thought and Black civilization. The African Abroad was well known and widely engaged with in Black debates about philosophy, politics and history through the mid-1900’s, yet has largely disappeared from contemporary scholarship. The text itself offers readers the first evidence of a Black idealist philosophy of history that seeks to explain the evolution of the Negro race the world over. The African Abroad establishes a system of thought starting from God, the revelation of knowledge God offers humanity through history, and finally the Negro problem. Ferris offers the world a Black philosophical perspective currently unavailable in any collection of Black authors. He is a racial idealist who offers systematic thinking about the world faced by the Negro in the first decade of the 20th century. This edition includes Ferris's Philosophical Treatises from Sections I-III from The African Abroad. Tommy J. Curry includes two comprehensive introductory essays highlighting the significance of Ferris’s text in the study of African American philosophy, and the possible contributions Ferris’s thoughts on ethnological thought, the philosophy of history and the role of race play in the larger field of American philosophy.

The revolutionary and psychiatrist Frantz Fanon was a foundational figure in postcolonial and decolonial thought and practice, yet his psychiatric work still has only been studied peripherally. That is in part because most of his psychiatric writings have remained untranslated. With a focus on Fanon’s key psychiatry texts, Frantz Fanon: Psychiatry and Politics considers Fanon’s psychiatic writings as materials anticipating as well as accompanying Fanon’s better known work, written between 1952 and 1961 (Black Skin, White Masks, A Dying Colonialism, Toward the African Revolution, The Wretched of the Earth). Both clinical and political, they draw on another notion of psychiatry that intersects history, ethnology, philosophy, and psychoanalysis. The authors argue that Fanon’s work inaugurates a critical ethnopsychiatry based on a new concept of culture (anchored to historical events, particular situations, and lived experience) and on the relationship between the psychological and the cultural. Thus, Gibson and Beneduce contend that Fanon’s psychiatric writings also express Fanon’s wish, as he puts it in The Wretched of the Earth, to “develop a new way of thinking, not only for us but for humanity.”