The revolutionary philosopher fought racism and colonialism, but he was not a violent man.
Philosopher Lewis R Gordon defines ‘being black’ in the book ‘What Fanon Said: A Philosophical Introduction to his Life and Thought’.
The catalogue of the Johannesburg Public Library in South Africa contains a poignant entry – "Biko, Steve. Long 0verdue".
Jared Sacks’s distortions are compatible with the historical white left’s hegemony, writes Athi Mongezeleli Joja.
New forms of social apartheid and structural destitution have replaced the old colonial divisions, writes <b>Achille Mbembe</b>.
Fanon’s arguments about decolonising the humanities have resonance in academia today.
Was Fanon perhaps right when he said ‘everything needs to be started over again’?
Prejudice is far too subliminal to be addressed simply by some non-threatening conversations, writes <b>Pedro Alexis Tabensky</b>.
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/ 21 February 2008
Let us not beat about the bush here. The term kaffir is a word imposed on black people by racist whites. When Irvin Khoza accuses other blacks of ”behaving like kaffirs”, he is thus accusing them of acting in keeping with standards set by the white racists.
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/ 25 January 2008
When Fredi Kanoute decided to play for Mali he did so with the kind of talk that would make Frantz Fanon and other black thinkers sit up and take note. ”Though I am French, born in France, and I grew up there, I always took my holidays in Mali. And inside me, something always said, ‘You are of Malian origin.’ I am not just French, I am also Malian.”
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/ 16 December 2007
There are moments in history when the future appears as a series of stark choices between life and death, good and evil, progress and regression. Such is the national mood as the ANC gathers at Polokwane. We might call it the end of post-apartheid innocence — something similar to what other African countries experienced after a decade or more of independence.
Niren Tolsi reviews the documentary The Glow of White Women, showing at the Encounters film festival this year.