By Caroline Rooney
This publication marks a tremendous contribution to colonial and postcolonial reports in its rationalization of the African discourse of cognizance and its far-reaching analyses of a literature of animism. it will likely be of significant curiosity to students in lots of fields together with literary and important idea, philosophy, anthropology, politics and psychoanalysis.
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Additional resources for African Literature, Animism and Politics (Routledge Research in Postcolonial Literatures, 4)
First, he refers to how Bantu people are forced to exist in the position of that which is not accorded an equal ontological status in European terms. He speaks of the ‘imponderable’ here, whilst I will come to address an Africa given as unthinkable. Second, Fanon makes the point that a culturally specific Bantu philosophy is not capable of extending itself to an analysis of colonial exploitation. While there could be arguments for and against this, Fanon goes on to proclaim Bantu society as surpassed, and this is a sweepingly rhetorical and wilful gesture in that it shows ignorance of African history and appears to be based on Fanon’s own personal sense of alienation in having lost an African inheritance and having acquired an identification with French culture.
15 It is Derrida who wrote that, echoing Hegel, but in repeating it, I could be smuggling myself into this ‘we … have been fascinated’. Who then, ‘we’? For a start, Hegel, Derrida, and, probably, Lacan. ’17 Who else besides Hegel, Derrida, Lacan? Others who have dwelt on Antigone/Antigone include: Heidegger, Kierkegaarde, Goethe; Hölderlin; Anouilh; Giradoux; Brecht; Virginia Woolf; George Steiner; Athol Fugard, Ntshona and Kani; Slavoj Žižek. And what of Freud? Lacan says 38 Clandestine Antigones and the pre-post-colonial this: ‘And if he (Freud) himself didn’t expressly discuss Antigone as tragedy, that doesn’t mean to say it cannot be done at this crossroads’ (p.
This is better than speaking of it as a ‘mother’ since that could confuse us with a thinking of maternal intention, in which case the ‘mother’ would be a woman who behaves just like the paternal author. Antigone enables us to see what is at stake. For we can see that there are two brothers, the one who has paternal recognition and is the intended heir, Eteocles, and the one who is said to be the illegitimate pretender, Polynices. And then we can see that there is yet also Antigone, as a kind of guardian, who conveys a case on behalf of a brother.