Over sixty years after his death, the social philosopher and psychiatrist Frantz Fanon (1925-1961) remains a towering intellectual figure. Born in Martinique and trained as a psychiatrist in France, Fanon rejected his French citizenship to join the Algerian liberation movement in the 1950s. In the short decade from 1952 to 1961 this brilliant and engaged intellectual composed three books Black Skin, White Masks, A Dying Colonialism, and The Wretched of the Earth, which continue to spur intellectual awakenings across the world. The rebirth of Fanonism today in universities and the English-speaking world is a testament to his relevance. Edited by distinguished Fanon scholar Nigel C. Gibson, Rethinking Fanon: The Continuing Dialogue, first published in 1999, has become a classic, grounding new discussions of Fanon and cultural, postcolonial, Africana and gender studies with earlier African and African American dialogues. The book opens with an authoritative biography by the Ghanaian political scientist Emmanuel Hansen, which corrects fallacious assertions about Fanon's life, situating him in Marxism, Negritude, Pan-Africanism, and the historical context of postwar decolonization, specifically the Algerian revolution. Section one is highlighted by extended discussions of Fanon's theories on revolution and "true liberation," including Fanon's revolutionary psychiatry by Hussein A. Bulhan, now the President of the Frantz Fanon University, and discussions of Fanon's dialectic of liberation by African American theorist Tony Martin, and Marxist-Humanists, John Alan and Lou Turner. The next section examines Fanon's re-emergence in postcolonial studies in British and American universities with now classic chapters by Homi K. Bhabha, Henry Louis Gates Jr., Edward W. Said and Benita Parry. The third section, "Fanon, Gender, and National Consciousness" includes chapters by Anne McClintock, Diana Fuss and T. Denean Sharpley-Whiting remain important to the ongoing debates about identity and agency. This excellent collection reflects the continuing impact of Fanon's thought on Africana studies, feminism and sexuality studies, postcolonialism, decolonial, and cultural studies.

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."

Fanon and the Decolonization of Philosophy explores the range of ways in which Frantz Fanon's decolonization theory can reveal new answers to perennial philosophical questions and new paths to social justice. The aim is to show not just that Fanon's thought remains philosophically relevant, but that it is relevant to an even wider range of philosophical issues than has previously been realized. The essays in this book are written by both renowned Fanon scholars and new scholars who are emerging as experts in aspects of Fanonian thought as diverse as humanistic psychiatry, the colonial roots of racial violence and marginalization, and decolonizing possibilities in law, academia, and tourism. In addition to examining philosophical concerns that arise from political decolonization movements, many of the essays turn to the discipline of philosophy itself and take up the challenge of suggesting ways that philosophy might liberate itself from colonial and colonizing assumptions. This collection will be useful to those interested in political theory, feminist theory, existentialism, phenomenology, Africana studies, and Caribbean philosophy. Its Fanon-inspired vision of social justice is endorsed in the foreword by his daughter, Mireille Fanon-Mendes France, a noted human rights defender in the French-speaking world."

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."

Frantz Fanon was a French psychiatrist turned Algerian revolutionary of Martinican origin, and one of the most important and controversial thinkers of the postwar period. A veritable "intellect on fire," Fanon was a radical thinker with original theories on race, revolution, violence, identity and agency.

This book is an excellent introduction to the ideas and legacy of Fanon. Gibson explores him as a truly complex character in the context of his time and beyond. He argues that for Fanon, theory has a practical task to help change the world. Thus Fanon's "untidy dialectic," Gibson contends, is a philosophy of liberation that includes cultural and historical issues and visions of a future society. In a profoundly political sense, Gibson asks us to reevaluate Fanon's contribution as a critic of modernity and reassess in a new light notions of consciousness, humanism, and social change.

This is a fascinating study that will interest undergraduates and above in postcolonial studies, literary theory, cultural studies, sociology, politics, and social and political theory, as well as general readers.

Written by a leading Fanon scholar, and with an acute philosophical intelligence, Fanonian Practices in South Africa is a sophisticated attempt to examine post-apartheid South Africa through the emancipatory lens of Frantz Fanon's revolutionary humanism. South Africa has been widely heralded as an African success story in the wake of the 1994 democratic elections. But in recent years the world's media have too often carried stark images of South African police attacking protesters or scenes of xenophobic violence. Has post-apartheid South Africa been unable to chart a course away from the all too familiar script of a post-colonial crisis, rooted in the narrow nationalism and neocolonialism that Fanon so vividly described? This is not another meditation on Fanon's continued relevance. Instead, it is an inquiry into how Fanon, the revolutionary, might think and act in the face of contemporary social crises. Taking Fanon's passion for freedom and liberation seriously, and Biko's analysis of the dangers of liberalism, Fanonian Practices looks into the politics of the shack-dweller movements currently gathering momentum in South Africa as important spaces in which to think and construct a truly human post-apartheid future.