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Desmond Painter. Edouard Glissant en die poëtika van postkolonialiteit
Edouard Glissant is vroeër hierdie jaar oorlede.
Hy is in 1928 in Martinique gebore — net drie jaar na Frantz Fanon, wat ook in Martinique gebore is. Glissant het Fanon egter met presies 50 jaar oorleef — Fanon is al in 1961 dood, op die jeugdige ouderdom van 36.
Ons het in Suid-Afrika, en in Afrikaans, waarskynlik nog te min aandag gegee aan Glissant. As briljante digter en romansier, ja, maar ook as filosoof en teoretikus van marginaliteit, diversiteit, kreoolsheid, post-europese artikulasies van moderniteit, die post-koloniale kondisie, taal en identiteit…
Fanon het die psigiese geweld van koloniale rassisme soos min ander verwoord. Hy het die teenstrydighede en slaggate van dekolonisasie in Afrika amper profeties uitgewys. Maar hy is al in 1961 dood — hy het in ‘n ander wêreld as ons geleef.
Glissant is nie noodwendig ‘n alternatief nie (Fanon is nog glad nie irrelevant nie), maar hy is myns insiens ‘n belangrike aansluitingspunt, ‘n verdere bron van konsepte, invalshoeke, trajekte en drome, veral in die sg. “postkoloniale teorie”, ‘n tradisie “still haunted by the spectre of Europe” (Achille Mbembe).
Hier volg drie kort uittreksels uit die Engelse vertaling van Glissant se boek Poetics of Relation.
Tags: Edouard Glissant, Frantz Fanon
Posted in Binneblik, Blogs | 6 Kommentare »
Desmond Painter. Bootjie na Kammaland
Migrante op pad na Europa
Ek lees op BBC News: “Italy has warned that an influx of Tunisian migrants arriving on its shores could have devastating consequences for all European nations. / Interior Minister Roberto Maroni said migrants who have landed on the island of Lampedusa threaten the institutional and social structures of Europe. / The EU border agency is sending patrol boats and aircraft to assist Italy. / In another development, a boat was intercepted off Sicily carrying about 30 people believed to be from Egypt. / Italian police said the boat was intercepted overnight off the coast near Ragusa. / Meanwhile, in Tunisia, the authorities have lifted a night-time curfew.”
‘n Mens sou sweer hulle berig oor ‘n militêre inval! Ek lees op ‘n ander webblad: ‘A train carrying Tunisian immigrants from Italy was halted at the French border Sunday in an escalation of an international dispute over the fate of North African migrants fleeing political unrest for refuge in Europe. / But France blamed what it said were hundreds of activists on the train planning a demonstration in France, and posing a problem to public order. Traffic was re-established by evening — but not before Italy lodged a formal protest.” / At no time was there a … closing of the border between France and Italy,” French Interior Ministry spokesman Pierre-Henri Brandet said. It was an “isolated problem,” he said by telephone, “an undeclared demonstration.”‘
Tunisië: Frantz Fanon het op ‘n stadium daar gewoon, tydens die burgeroorlog in Algerië. In sy essay, ‘The “North African Syndrom”‘, skryf hy juis oor migrasie uit Noord Afrika na Frankryk.
Hy skryf: ‘Men come and go along a corridor you have built for them, where you have provided no bench on which they can rest, where you have erected a lot of scarecrows that viciously smack them in the face, and hurt their cheeks, their chests, their hearts.
Where they find no room
where you leave them no room
where there is absolutely no room for them
and you dare tell me it doesn’t concern you!
that it’s no fault of yours!’
Hy skryf: ‘All those men who are hungry, all those men who are cold, all those men who are afraid… All those men of whom we are afraid, who crush the jealous emerald of our dreams, who twist the fragile curve of our smiles, all those men we face, who ask us no questions, but to whom we put strange ones. Who are they?’
Hy skryf: ‘Who are they, those creatures starving for humanity who stand buttressed against impalpable frontiers (though I know them from experience to be terribly distinct) of complete recognition?’
Hy skryf: ‘His evolution and the story of his life. It would be better to say the history of his death. A daily death. / A death in the tram, / a death in the doctor’s office, / a death with the prostitutes, / a death on the job site, / a death at the movies, / a multiple death in the newspapers, / a death in the fear of all decent folk of going out after midnight. / A death, / yes a DEATH.’
Hy skryf: ‘If the standard of living made available to the North African in France is still higher than the one he is accustomed to at home, this means that there is still a good deal to be done in his country, in that “other part of France”. / That there are houses to be built, schools to be opened, roads to be laid out, slums to be torn down, cities to be made to spring from the earth, men and women and children to be adorned with smiles. / This means that there is work to be done over there, human work, that is, work which is the meaning of a home. Not that of a room or a barrack building. It means that over the whole territory of the French nation (the metropolis and the French Union), there are tears to be wiped away, inhuman attitudes to be fought, condescending ways of speech to be ruled out, men to be humanized.’
Hy skryf: ‘Your solution, sir?’
Hy skryf: ‘Don’t push me too far. Don’t force me to tell you what you ought to know, sir. If YOU do not reclaim the man who is before you, how can I assume that you reclaim the man that is in you?’
Hy skryf: ‘If YOU do not demand the man, if YOU do not sacrifice the man that is in you so that the man who is on this earth shall be more than a body, more than a Mohammed, by what conjurer’s trick will I have to acquire the certainty that you, too, am worthy of my love?’
Hy skryf dit alles in 1952.
Tags: Europe, Frantz Fanon, Migrasie
Desmond Painter. Afrikaans, ras en nasionaliteit: Deel 1
In September hierdie jaar gaan ek die 18de tweejaarlikse Sociolinguistics Symposium in Southampton, Engeland, bywoon. Soos dit maar gaan — oftewel, soos dit maar met my gaan — moes ek oornag ‘n abstrak produseer, met die gevolg dat dit ‘n bietjie sonder fokus is, maar ook doelbewus vaag, sodat ek, wanneer dit by die skryf van die referaat kom, nie onnodig deur die abstrak aan bande gelê word nie…
Die onderwerp van my beoogde referaat is, breedweg gestel, taalpolitiek en taalideologie in Suid-Afrika, en meer spesifiek die diskursiewe posisionering (histories sowel as hedendaags) van Afrikaans ten opsig van ‘ras’, ‘witheid’, ‘bruinheid’/’swartheid’ en ‘nasionaliteit’/’Suid-Afrikaansheid’ hier te lande. Dit is baie vaag, ek weet; en meer nog, dit is (kyk maar na die abstrak hieronder) nog lomp en swaarwigtig geformuleer.
Die hele projek trek ook eintlik in twee rigtings. Aan die een kant wil ek iets probeer skryf oor die verstrengeling van taal (en spesifiek dan Afrikaans) met historiese konstruksies van ‘ras’ en ‘nasionaliteit’ in Suid-Afrika — ‘n idee wat eerstens by my posgevat het na die herlees van Jan Rabie se uitspraak oor Afrikaans as ‘n ‘nie-rassige prestasie’, maar wat ook gestimuleer is deur wat myns insiens ‘n verwaarlosing is van die rol van taal in akademiese besinning oor die historiese konstruksie van ‘ras’, ‘nasionalisme’ en dergelike onderwerpe in Suid-Afrika. Aan die ander kant wil ek ‘n aantal intellektuele hulpbronne (bv. Fanon se idees oor taal en kolonialisme, Bourdieu se teorie van simboliese heerskappy, Hardt en Negri se werk oor ‘Empire’) aktiveer binne die konteks van die huidige debatte oor veeltaligheid in Suid-Afrika. Ek sal moet besluit wat presies dit is wat ek wil doen.
Hoe ook al, teen die agtergrond van die debatte tans rondom die rol en status van ‘swart Afrikaans’ en ‘swart Afrikaanssprekendes’ dink ek tog my leeswerk vir die referaat kan vir sommige lesers van Versindaba interessant wees. Meer nog, hier is sekerlik heelwat lesers wat my van waardevolle raad kan bedien, veral wat die geskiedenis van Afrikaans en die Afrikaanse taalpolitiek betref. Wat ek dus wil doen is om so elke nou en dan oor my navorsing te rapporteer op hierdie blog. Ek belowe om dit nie oordrewe akademies te maak nie, maar te hou by temas en gedagtes wat vir lesers van hierdie blog dalk van belang kan wees. Hier is die abstrak, vratte en al:
Race, ‘whiteness’ and the ambiguities of national identity in representations of the ‘politics of Afrikaans’
This paper analyses representations of ‘the politics of Afrikaans’ in South Africa across a number of different discursive contexts, including academic writing, the media, and position documents produced by government as well as various cultural organizations. The aim of the paper is not to provide an analysis of the politics of Afrikaans as such, but to explore how struggles over and about the role, status and future of Afrikaans in South African public life are articulated, legitimitized, problematized and generally positioned in relation to the field of the political. What make representations of the politics of Afrikaans analytically particularly interesting is the fact that the language still occupies an ideologically ambiguous position in current South African political discourse. On the one hand, it is currently a minority language within a context of increasing (local and global) English hegemony, and hence subject to discourses of multiculturalism, minority language rights and linguistic justice. On the other hand, the history of Afrikaans as a language of apartheid administration and of racism in South Africa clearly remains a relevant (and rhetircally deployed) component of its public representation, especially regarding patterns of legitimization and deligitimization of the various cultural and political claims made in relation to it. Thirdly, in recent years Afrikaans has increasingly been contested in relation to its foundational relationship to ‘whiteness’ in South Africa, becoming the vehicle and stake also of black social, cultural and political aspirations. Representations of the politics of Afrikaans in South African discourse, then, reveal a number of important tensions in the relationships between language, on the one hand, and race, culture, national identity, the postcolonial and globalization on the other hand. These topics, with particular emphasis on the discursive (re)constitution of Afrikaans in relation to race, ‘whiteness’ and national identity, are explored from a language ideological perspective, drawing on the analytic strategies of discursive social psychology.
Tags: Frantz Fanon, Pierre Bourdieu, Taalpolitiek
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