Nèdeem Elmahjoub's blog

Jean Paul Sartre and Frantz Fanon “Make people ashamed of their existence.” Make them “face the world.” “But to what does this shame amount? What is shame’s sociogenesis, especially in situations of colonial or racial violence? To what extent is the feeling revolutionary? How does it provide the means to solidarity?” Marx : “ Shame is a kind of anger turned in on itself. And if a whole nation were to feel ashamed it would be like a lion recoiling in order to spring.” Mediating the error between class and race

Can the Other, in light of all that is happening, still be regarded as my fellow creature? When the extremes are broached, as is the case for us here and now, precisely what does my and the other’s humanity consist in? The Other’s burden having become too overwhelming, would it not be better for my life to stop being linked to its presence, as much as its to mine? Why must I, despite all opposition, nonetheless look after the other, stand as close as possible to his life if, in return, his only aim is my ruin? If, ultimately, humanity exists only through being in and of the world, can we found a relation with others based on the reciprocal recognition of our common vulnerability and finitude? In a world characterized more than ever by an unequal redistribu- tion of capacities for mobility, and in which the only chance of survival, for many, is to move and to keep on moving, the brutality of borders is now a fundamental given of our time. Today we see the principle of equality being und

The ideology of the end of ideology Pontecorvo/Godard/Fassbinder

"In the same way that Robinson [Crusoe] was able to ob­tain a sword, we can just as well suppose that [Man] Friday might appear one fine morning with a loaded revolver in his hand, and from then on the whole relationship of violence is reversed: Man Friday gives the orders and Crusoe is obliged  to work. . . . Thus, the revolver triumphs over the sword, and even the most childish believer in axioms will doubtless form the conclusion that violence is not a simple act of will, but needs for its realization certain very concrete preliminary con­ditions, and in particular the implements of violence; and the more highly developed of these implements will carry the day against primitive ones. Moreover, the very fact of the ability to produce such weapons signifies that the producer of highly developed weapons, in everyday speech the arms  manufac­turer, triumphs over the producer of primitive weapons. To put it briefly, the triumph of violence depends upon the pro­duction of armam

Fanon as Example and Figure: A Conversation Between Oscar Guardiola-Rivera and Gayatri Chakravorty Spivak

Concerning Violence ends on a powerful note bound to leave you with a knot in your stomach. Lest our daily brush with the news, with the forces of globalisation, consumerism and capital, with all this new inter-connectedness and our (however valid) criticism of the United States’s imperial ambitions distract us, Fanon reminds us that Europe is at the root of all our problems today, and it is Europe to which we are ideologically and materially enslaved. The camera moves swiftly through the centre of a massive gathering of people in tattered clothing, emaciated, looking expectantly into the camera – the wretched of the earth, literally – as Fanon’s most damning words appear on screen: "From all these continents, under whose eyes Europe today raises up her tower of opulence, there has flowed out for centuries toward that same Europe diamonds and oil, silk and cotton, wood and exotic products. Europe is literally the creation of the third world. The wealth which smothers her

Fuck you Zîzêk!