艾梅·塞泽尔
殖民主义不是教化，而是使殖民者野蛮化，并把被殖民者变成物——而黑人文化值得自豪，而不是羞耻。
定位
马提尼克的诗人和政治家，黑人性的共同创立者：他的《论殖民主义》把殖民化描述为殖民者自身的去文明化——“殖民化=物化”。
核心思想
- 黑人性（Négritude）
- 对殖民主义的批判
- 物化
学生: 弗朗茨·法农
影响
受影响于 1
卡尔·马克思
受其影响
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)
依据: AI 草稿
卡尔·马克思 › 1818–1883
影响了 4
让-保罗·萨特
影响了
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)
依据: AI 草稿
让-保罗·萨特 › 1905–1980
弗朗茨·法农 教过
教过 ✓
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)
依据: AI 草稿
弗朗茨·法农 › 1925–1961
西尔维娅·温特
影响了
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)
依据: AI 草稿
西尔维娅·温特 › 1928年生
爱德华·萨义德
影响了
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”
依据: AI 草稿
爱德华·萨义德 › 1935–2003
批评
批评了 1
普拉希德·坦普尔斯
批评了
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)
依据: AI 草稿
普拉希德·坦普尔斯 › 1906–1977
作品
- 1950论殖民主义
殖民使殖民者失去文明：纳粹主义是殖民暴力回击欧洲——而坦普尔斯的班图哲学是一种托辞。
立场
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.
生平与背景
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.
其他主要作品
- 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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