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The author or concept searched is found in the following 3 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Emancipation | Mbembe | Brocker I 924 Emancipation/Membe/Herb: Emancipatory politics cannot be made with Mbembe's postcolony. He thus joins those representatives of postcolonialism who combine their political abstinence with an ethical turn(1). VsMbembe: Similar to Mudimbe and Spivak, Mbembe obviously finds it difficult to design political strategies for the time after. At any rate, according to a disappointed critic (Hiddleston 2009(2)), he does not show a way to liberate dehumanized Africa. In the young history of ideas of post-colonialism, one must therefore count his work among the anxious, ambivalent and worried designs. In the end, Mbembe was content with a mere ethical criticism of the violence of representation (Hiddleston 2009(2), 176). Brocker I 925 And indeed, his analysis of the present suggests the suspicion that what is saving post-colonial Africa must come not from danger, that is, from its own forces, but from outside. >Nihilism/Mbembe. 1. Achille Mbembe, De la postcolonie. Essai sur l’imagination politique dans l’Afrique contemporaine, Paris 2000. Dt.: Achille Mbembe, Postkolonie. Zur politischen Vorstellungskraft im Afrika der Gegenwart, Wien/Berlin 2016 2. Hiddleston, Jane, Understanding Postcolonialism, Stocksfield 2009. Karlfriedrich Herb, „Achille Mbembe, Postkolonie (2000)“. In: Manfred Brocker (Hg.) Geschichte des politischen Denkens. Das 20. Jahrhundert. Frankfurt/M. 2018 |
Brocker I Manfred Brocker Geschichte des politischen Denkens. Das 20. Jahrhundert Frankfurt/M. 2018 |
| Hegel | Mbembe | Brocker I 922 Hegel/Language/Postcolonialism/Mbembe/Herb: In the picture of Africa in Hegel's The Reason in History (Membe 2016(1), 252) he discovers the archetypes of the colonial language. Hegel sees Africa as a continent of drives, its inhabitant, the Negro, as an animalistic driving force. In his character there is "nothing to be found that reminds one of humanity" (253). Admittedly, Hegel with his anticipation of the verbal economy is, from the point of view of Mbembe Brocker I 923 not only an accomplice, but also a commentator on colonialism. With his theory of self-consciousness Hegel provides, as it were, the keywords for the post-colonial debate on alterity (cf. Fanon 1981(2); Spivak 2013(3)). >Postcolonialism/Mbembe, >Society/Mbembe. Brocker I 924 VsMbembe/Herb: Without a doubt, Mbembe maintains a clear distance to scientific and empirical research in his case analyses. He suspects African studies, ethnology, and political science tout court of a lack of reflection. It is criticized that Mbembe, with his unconventional Hegel exegesis, ignores the possibilities of successful recognition. Emancipatory politics cannot be made with Mbembe's postcolony. 1. Achille Mbembe, De la postcolonie. Essai sur l’imagination politique dans l’Afrique contemporaine, Paris 2000. Dt.: Achille Mbembe, Postkolonie. Zur politischen Vorstellungskraft im Afrika der Gegenwart, Wien/Berlin 2016 2. Fanon, Frantz, Die Verdammten dieser Erde, Frankfurt/M. 1981. 3. Spivak, Gayatri Chakravorty, Kritik der postkolonialen Vernunft. Hin zu einer Geschichte der verrinnenden Gegenwart, Stuttgart 2013. Karlfriedrich Herb, „Achille Mbembe, Postkolonie (2000)“. in: Manfred Brocker (Hg.) Geschichte des politischen Denkens. Das 20. Jahrhundert. Frankfurt/M. 2018 |
Brocker I Manfred Brocker Geschichte des politischen Denkens. Das 20. Jahrhundert Frankfurt/M. 2018 |
| Postcolonialism | Mbembe | Brocker I 912 Postcolonialism/Mbembe/Herb: Achille Mbembe's study De la postcolonie. Essai sur l’imagination politique dans l’Afrique contemporaine(1) is, despite all appearances, not a postcolonial book about Africa. As little as the investigation wants to be a book, it is not sure about Africa as its subject. Under the title Postcolony, the author rather provides fragments of a study that first wants to find its approach to the subject of Africa, and this at a critical distance to the postcolonial currents of the present. The reception (...) [of the] work obviously means otherwise. From the very beginning, the author is attributed to post-colonialism. The author, who was born in Cameroon in 1957, sees himself more as a dissident who moves freely between the boundaries of occidental rationality and postcolonial criticism, seeking to overcome the rigid boundaries between academic traditions and disciplines. Brocker I 914 The chapters "du commandement" and "du gouvernement privé indirect" analyse the period of post-colonial regimes. Here Mbembe formulates his thesis of the manifest and hidden continuities between colonial hierarchy and postcolonial rule. It will be shown that violence, arbitrariness and death function as the matrix of African regimes, and this before and after the attainment of political independence from the colonial powers. (...) in states such as Cameroon, Senegal and Togo (...) the idiosyncratic "aesthetics of vulgarity" ("Esthétique de la vulgarité") is still at work in the discipline and dressage of post-colonial societies. They are organized under the sign of fetish, ritual representation and the rule of the simulacrum. Brocker I 917 Postcolony appears (...) as "epoch", "peculiarity" or "spirit of the age". "As an epoch, the postcolony in fact encompasses multiple periods of time, consisting of overlapping, nested and enclosing discontinuities, overturns, inertia, fluctuations" (Mbembe 2016(1), 66). >Tyranny/Mbembe. The colonial transformation of the economy into political and social life also takes place under changed conditions in postcolonial regimes. It forms virtually the "cement of postcolonial African authoritarianism" (107). Brocker I 923 Postcolony/Mbembe: Mbembe's analyses suggest that the conditions in the postcolony are not significantly different from those in the colony. In any case, the time after that does not mark a new beginning. It seems as if the same theatre is being performed, only with different actors and different spectators. The postcolony appears as an "epoch of raw life" (282), as a place of indistinguishability of life and death. HigddlestonVsMbembe: After the publication of the postcolony, Mbembe had to put up with contradiction and criticism from various sides. His concept of the postcolony, as diverse, vociferous and colorful as it may have been, seemed to many as all too "abstract", his individual analyses as "somewhat hyperbolic and extraordinarily generalized" (Hiddleston 2009(2), 175). The individual colonial regimes were often lumped together and remained undiscovered in their historical particularities. 1. Achille Mbembe, De la postcolonie. Essai sur l’imagination politique dans l’Afrique contemporaine, Paris 2000. Dt.: Achille Mbembe, Postkolonie. Zur politischen Vorstellungskraft im Afrika der Gegenwart, Wien/Berlin 2016 2. Hiddleston, Jane, Understanding Postcolonialism, Stocksfield 2009. Karlfriedrich Herb, „Achille Mbembe, Postkolonie (2000)“. in: Manfred Brocker (Hg.) Geschichte des politischen Denkens. Das 20. Jahrhundert. Frankfurt/M. 2018. |
Brocker I Manfred Brocker Geschichte des politischen Denkens. Das 20. Jahrhundert Frankfurt/M. 2018 |
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