Aimé Césaire
Kolonializm nie cywilizuje, lecz brutalizuje kolonizatora i zamienia skolonizowanych w rzeczy – a Czarna kultura zasługuje na dumę, nie na wstyd.
Umiejscowienie
Poeta i polityk z Martyniki, współzałożyciel Négritude: jego „Rozprawa o kolonializmie” opisała kolonizację jako decywilizację kolonizatora – „kolonizacja = urzeczowienie”.
Kluczowe idee
- Négritude
- Krytyka kolonializmu
- Urzeczowienie
Uczniowie: Frantz Fanon
Wpływ
Pod wpływem 1
Karol Marks
pod wpływem
Césaire tied colonialism to capitalist Europe in Marxist terms (Discours sur le colonialisme, 1950) but refused to subsume colonial questions under class (Lettre à Maurice Thorez, 1956). A. Césaire, Discours sur le colonialisme (1950); Lettre à Maurice Thorez (1956)
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Karol Marks › 1818–1883
Wpływ na 4
Jean-Paul Sartre
wpływ na
Sartre’s “Black Orpheus” (1948) quoted Césaire’s poems at length as the model of négritude as revolutionary poetry, in which surrealism, a European movement, is turned by a Black poet against Europe and the French language. J.-P. Sartre, “Orphée noir”, preface to L. S. Senghor (ed.), Anthologie de la nouvelle poésie nègre et malgache de langue française (1948)
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Jean-Paul Sartre › 1905–1980
Frantz Fanon uczeń/uczennica
uczeń/uczennica ✓
Fanon was a pupil at the Lycée Schoelcher in Fort-de-France, where Césaire, who taught there from 1939, was among his teachers. D. Macey, Frantz Fanon: A Biography (2000)
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Frantz Fanon › 1925–1961
Sylvia Wynter
wpływ na
Wynter took up Césaire’s ‘humanism made to the measure of the world’ for a new science of the human (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); A. Césaire, Discours sur le colonialisme (1950)
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Sylvia Wynter › ur. 1928
Edward Said
wpływ na
In Culture and Imperialism (1993, ch. 3) Said read Césaire’s Notebook of a Return to the Native Land and his rewriting of The Tempest (1969) as works of a culture of resistance in which the colonised reclaim their own history. E. W. Said, Culture and Imperialism (1993), ch. 3 “Resistance and Opposition”
Źródło: szkic AI
Edward Said › 1935–2003
Krytyka
Krytykuje 1
Placide Tempels
krytykuje
Césaire argued that Tempels praised Bantu philosophy and its ‘vital force’ to leave the colonial order untouched, as a means of pacification (Discours sur le colonialisme, 1950). A. Césaire, Discours sur le colonialisme (1950; rev. 1955); P. Tempels, La philosophie bantoue (1945)
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Placide Tempels › 1906–1977
Dzieła
Kolonizacja decywilizuje kolonizatora: nazizm był przemocą kolonialną zwróconą z powrotem przeciw Europie – a bantu-filozofia Tempelsa jest alibi.
Stanowisko
With Senghor and Léon-Gontran Damas, Césaire launched Négritude in Paris in the 1930s: an affirmation of Black history and culture against the demand to assimilate to France. His long poem “Notebook of a Return to the Native Land” gave it a voice. In the “Discourse on Colonialism” he argued that colonisation decivilises the coloniser, that Nazism shocked Europe because it applied colonial methods to Europeans, and that colonisation reduces people to things – “colonisation = thingification”. He also attacked Tempels’ Bantu philosophy as serving colonialism. In 1956 he left the French Communist Party, which he accused of subordinating colonial struggles to its line. His thought shaped Fanon and later postcolonial criticism.
Życie i kontekst
Aimé Césaire was born in 1913 in Basse-Pointe, Martinique. In Paris he met Léopold Sédar Senghor and studied at the École normale supérieure. Back in Martinique from 1939, he taught at the Lycée Schoelcher, where Frantz Fanon was among his pupils, and co-founded the journal Tropiques. From 1945 to 2001 he was mayor of Fort-de-France, and for decades a deputy in the French parliament. He died in 2008.
Dalsze główne dzieła
- Notebook of a Return to the Native Land (Cahier d’un retour au pays natal, 1939)
- Discourse on Colonialism (Discours sur le colonialisme, 1950)
- Letter to Maurice Thorez (1956)
- The Tragedy of King Christophe (1963)
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