Derrida and Africa takes up Jacques Derrida as a figure of thought in relation to Africa, with a focus on Derrida's writings specifically on Africa, which were influenced in part by his childhood in El Biar. From chapters that take up Derrida as Mother to contemplations on how to situate Derrida in relation to other African philosophers, from essays that connect deconstruction and diaspora to a chapter that engages the ways in which Derrida-especially in a text such as Monolingualism of the Other: or, the Prosthesis of Origin-is haunted by place to a chapter that locates Derrida firmly in postapartheid South Africa, Derrida in/and Africa is the insistent line of inquiry. Edited by Grant Farred, this collection asks: What is Derrida to Africa?, What is Africa to Derrida?, and What is this specter called Africa that haunts Derrida?

Derrida and Africa: Jacques Derrida as a Figure for African Thought takes up Jacques Derrida as a thought in relation to Africa, with a focus on Derrida’s writings specifically on Africa, influenced in part by his childhood in El Biar. From chapters that take up Derrida as Mother to contemplations on how to situate Derrida in relation to other African philosophers, from essays that connect deconstruction and diaspora to a chapter that engages the ways in which Derrida—especially in a text such as Monolingualism of the Other Or the Prosthesis of Origin—is haunted by place to a chapter that locates Derrida firmly in postapartheid South Africa, Derrida in/and Africa is the insistent line of inquiry. Edited by Grant Farred, this collection asks: What is Derrida to Africa?, What is Africa to Derrida?, and What is this specter called Africa that haunts Derrida?

Edouard 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.

Edouard 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.

The overarching argument of the book is that Godard's conception and practice of cinematic language opens new, important possibilities for thinking about radical alterity. This book reads a series of Godard films as interventions in contemporary debate about the language of difference. Godard has something he wants both to preserve (singularity) and destroy (visual and aural totalitarianism). How is it possible to speak about the Other? How is it possible for the Other to speak? Does all speaking about or by the Other render that speaking common, thereby rendering what is different identical? These questions gather together a number of issues that cross and intersect disciplinary boundaries: signification, representation, ethics, politics.The problematics with which Drabinski is concerned begin in the debate between Levinas and Derrida, then later in dialogue with Blanchot and Irigaray. To this extent, Godard is particularly well-suited as an interlocutor. Godard's work, especially in the 1970s, is itself a self-conscious form of philosophy. His films theorize themselves, produce a reflexive sound-image language, and so in many ways match the very essence of philosophy: thought thinking thought.Still, the medium of sound and image complicates any rendering of Godard's work as philosophy. Godard produces a philosophically significant cinematic language rather than simply narrating or representing philosophical ideas in the medium of film. And this language must be taken seriously in the context of the problem of difference. For, if difference is concerned with signification as such, then the visual and aural retain equal rights with writing (and all questions obtaining therein).The nature of the debate in this project - how the language of alterity is possible or impossible - immediately breaks disciplinary borders between philosophy, literary theory, film studies and cultural studies. What it means to engage with film in this context, however, is complicated. To wit, there are two standard treatments of film in philosophy. Film is typically either an example of a philosophical position or philosophy is used to interpret motifs, characters, plot lines, etc. In neither case is film engaged as a form of philosophizing itself,that is, as a language engaged with philosophical problems. The aim of the project is to read Godard's work as primary texts, with all the attention due the idiosyncratic language of those texts. Framed by the debate about difference and signification, these primary texts register and resonate as transformative interventions.

This title relates Levinas' central concept of the Other to distinctly postcolonial conceptions of Otherness. The idea of the Other is central to both Levinas' philosophy and to postcolonialism, but they both apply the concept in different ways. Now, John E. Drabinski asks what we can learn from reading Levinas alongside postcolonial theories of difference. With that question in view, Drabinski undertakes readings of Gayatri Spivak, Homi Bhabha, Edouard Glissant and Subcommandante Marcos in order to rethink ideas of difference, language, subjectivity, ethics and politics.

Henri Bergson has been the subject of keen interest within French philosophy ever since being championed by Gilles Deleuze and others. Yet his influence extends well beyond European philosophy, especially within Africa and South Asia. Postcolonial Bergson traces the influence of Bergson’s thought through the work of two major figures in the postcolonial struggle, Muhammad Iqbal and Léopold Sédar Senghor. Poets and statesmen as well as philosophers, both of these thinkers—the one Muslim and the other Catholic—played an essential political and intellectual role in the independence of their respective countries. Both found, in Bergson’s work, important support for their philosophical, cultural, and political projects. For Iqbal, a founding father of independent Pakistan, Bergson’s conceptions of time and creative evolution resonated with the need for the “reconstruction of religious thought in Islam,� a religious thought newly able to incorporate innovation and change. For Senghor, Bergsonian ideas of perception, intuition, and élan vital—filtered in part through the work of the French philosopher Pierre Teilhard de Chardin—proved crucial for thinking about African art, as well as foundational for his formulations of African socialism and his visions of an unalienated African future. At a moment of renewed interest in Bergson’s philosophy, this book, by a major figure in both French and African philosophy, gives an expanded idea of the political ramifications of Bergson’s thought in a postcolonial context.

A reevaluation of Edouard Glissant that centers on the catastrophe of the Middle Passage and creates deep, original theories of trauma and Caribbeanness While philosophy has undertaken the work of accounting for Europe's traumatic history, the field has not shown the same attention to the catastrophe known as the Middle Passage. It is a history that requires its own ideas that emerge organically from the societies that experienced the Middle Passage and its consequences firsthand. Glissant and the Middle Passage offers a new, important approach to this neglected calamity by examining the thought of Edouard Glissant, particularly his development of Caribbeanness as a critical concept rooted in the experience of the slave trade and its aftermath in colonialism. In dialogue with key theorists of catastrophe and trauma-including Aime Cesaire, Frantz Fanon, George Lamming, Gilles Deleuze, Felix Guattari, Derek Walcott, as well as key figures in Holocaust studies-Glissant and the Middle Passage hones a sharp sense of the specifically Caribbean varieties of loss, developing them into a transformative philosophical idea. Using the Plantation as a critical concept, John E. Drabinski creolizes notions of rhizome and nomad, examining what kinds of aesthetics grow from these roots and offering reconsiderations of what constitutes intellectual work and cultural production. Glissant and the Middle Passage establishes Glissant's proper place as a key theorist of ruin, catastrophe, abyss, and memory. Identifying his insistence on memories and histories tied to place as the crucial geography at the heart of his work, this book imparts an innovative new response to the specific historical experiences of the Middle Passage.

A reevaluation of Edouard Glissant that centers on the catastrophe of the Middle Passage and creates deep, original theories of trauma and Caribbeanness While philosophy has undertaken the work of accounting for Europe's traumatic history, the field has not shown the same attention to the catastrophe known as the Middle Passage. It is a history that requires its own ideas that emerge organically from the societies that experienced the Middle Passage and its consequences firsthand. Glissant and the Middle Passage offers a new, important approach to this neglected calamity by examining the thought of Edouard Glissant, particularly his development of Caribbeanness as a critical concept rooted in the experience of the slave trade and its aftermath in colonialism. In dialogue with key theorists of catastrophe and trauma-including Aime Cesaire, Frantz Fanon, George Lamming, Gilles Deleuze, Felix Guattari, Derek Walcott, as well as key figures in Holocaust studies-Glissant and the Middle Passage hones a sharp sense of the specifically Caribbean varieties of loss, developing them into a transformative philosophical idea. Using the Plantation as a critical concept, John E. Drabinski creolizes notions of rhizome and nomad, examining what kinds of aesthetics grow from these roots and offering reconsiderations of what constitutes intellectual work and cultural production. Glissant and the Middle Passage establishes Glissant's proper place as a key theorist of ruin, catastrophe, abyss, and memory. Identifying his insistence on memories and histories tied to place as the crucial geography at the heart of his work, this book imparts an innovative new response to the specific historical experiences of the Middle Passage.

Henri Bergson has been the subject of keen interest within French philosophy ever since being championed by Gilles Deleuze and others. Yet his influence extends well beyond European philosophy, especially within Africa and South Asia. Postcolonial Bergson traces the influence of Bergson's thought through the work of two major figures in the postcolonial struggle, Muhammad Iqbal and Leopold Sedar Senghor. Poets and statesmen as well as philosophers, both of these thinkers-the one Muslim and the other Catholic-played an essential political and intellectual role in the independence of their respective countries. Both found, in Bergson's work, important support for their philosophical, cultural, and political projects. For Iqbal, a founding father of independent Pakistan, Bergson's conceptions of time and creative evolution resonated with the need for the "reconstruction of religious thought in Islam," a religious thought newly able to incorporate innovation and change. For Senghor, Bergsonian ideas of perception, intuition, and elan vital-filtered in part through the work of the French philosopher Pierre Teilhard de Chardin-proved crucial for thinking about African art, as well as foundational for his formulations of African socialism and his visions of an unalienated African future. At a moment of renewed interest in Bergson's philosophy, this book, by a major figure in both French and African philosophy, gives an expanded idea of the political ramifications of Bergson's thought in a postcolonial context.

This book reads a series of Godard films as interventions in contemporary debate about the language of difference. Godard has something he wants both to preserve (singularity) and destroy (visual and aural totalitarianism). How is it possible to speak about the Other? How is it possible for the Other to speak? Does all speaking about or by the Other render that speaking common, thereby rendering what is different identical? These questions gather together a number of issues that cross and intersect disciplinary boundaries: signification, representation, ethics, politics, and so on. The problematics with which Drabinski is concerned begin in the debate between Levinas and Derrida, then later in dialogue with Blanchot and Irigaray. To this extent, Godard is particularly well-suited as an interlocutor. Godard's work, especially in the 1970s, is itself a self-conscious form of philosophy. His films theorize themselves, produce a reflexive sound-image language, and so in many ways match the very essence of philosophy: thought thinking thought. Still, the medium of sound and image complicates any rendering of Godard's work as philosophy. Godard produces a philosophically significant cinematic language, rather than simply narrating or representing philosophical ideas in the medium of film. And this language must be taken seriously in the context of the problem of difference. For, if difference is concerned with signification as such, then the visual and aural retain equal rights with writing (and all questions obtaining therein). Indeed, if part of the problem of speaking about or by the Other is how such speaking traffics in inscription, then cinematic language is certainly an important - and authentically complex - intervention in that problem. The nature of the debate in this project - how the language of alterity is possible or impossible - immediately breaks disciplinary borders between philosophy, literary theory, film studies, and cultural studies. What it means to engage with film in this context, however, is complicated. To wit, there are two standard treatments of film in philosophy. Film is typically either an example of a philosophical position or philosophy is used to interpret motifs, characters, plot lines, etc. In neither case is film engaged as a form of philosophizing itself, that is, as a language engaged with philosophical problematics. It is articulating exactly this engagement that this book takes as its primary task. The aim of the project is to read Godard's work as primary texts, with all the attention due the idiosyncratic language of those texts. Framed by the debate about difference and signification, these primary texts register and resonate as transformative interventions. The overarching argument of the book is that Godard's conception and practice of cinematic language opens new, important possibilities for thinking about radical alterity.