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Autopia

In search of what we’re thinking when we’re driving

Lynne Pearce

not necessarily for things entirely new and/or unheard of, but rather the pleasure of experiencing in the flesh, and with the eyes, things known previously by description and in the imagination. As already observed, such mental preparation may be seen as being against the spirit of phenomenology which, in its earliest incarnations at least, insisted upon an ‘unprejudiced’ intuition of that which presents itself to consciousness.15 For other philosophers such as Ernst Bloch, however, all anticipatory consciousness should be embraced for its utopian potential (both

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Azzedine Haddour

1 The significance of Sartre in Fanon Introduction The influence of Being and Nothingness, Anti-Semite and Jew and Black Orpheus is perceptible in the work of Fanon, and the ethical dimension of existential phenomenology is fundamental to his anticolonial project. In Existentialism Is a Humanism, Sartre writes: ‘my intimate discovery of myself is at the same time the revelation of the other as a freedom that confronts my own and that cannot think or will without doing so either for or against me. We are thus immediately thrust into a world that we may call

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Frantz Fanon’s 'Black Skin, White Masks

New interdisciplinary essays

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Edited by: Max Silverman

Frantz Fanon's Peau noire, masques blancs (Black Skin, White Masks) was published by the Paris-based publishing house Editions du Seuil in 1952 when Fanon was twenty-seven. This book first develops the theme of the francophone contextualisation of Peau noire by concentrating on the specifically Martinican references in the text which have either been effaced or distorted in subsequent representations of Fanon. By retrieving the specific cultural and historical significance attached to particular linguistic items in the text, the book reveals the unconscious traces of a history which Fanon consciously wants to expunge. It is precisely the question of expunging the past. The book argues that Fanon's desire for a violent rupture with the past and a new beginning rules out the possibility of a Creole conception of Caribbean history and culture associated today with the writers. The book also situates Peau noire in the context of racism in metropolitan France and explores different aspects of Fanon's engagement with Sartre in Peau noire. It focuses specifically on the relationship between anti-Semitism and anti-Black racism, and discusses Fanon's engagement with another of Sartre's texts, 'Orphée noir'. The book further discusses Fanon's engagement with Sartre and the tension between universalism and particularism. Finally, it concentrates on studies of the psychic, existential and political dimensions of racial ideology in Peau noire.

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Circles unrounded

Sustainability, subject and necessity in Yann Martel’s Life of Pi

Louise Squire

phenomenology and the speculative real. I then turn to considering Life of Pi’s emphasis on a human-centred stance, alongside its apparent recalibrating of the subject horizon as a sustainable world is engendered. Sustainability and the human project A number of sustainability’s tensions and paradoxes and their nuances have been teased out across the essays in this collection. This final essay considers sustainability from the perspective of opacity itself. That is, it addresses the issue that sustainability is premised upon projected notions that are variously indistinct or

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Mark Robson

, on speech and writing, on the voice and the gaze. In particular, these questions have a special pertinence in the context of recent calls for an attention to sense, and to the senses, and the proposal that such attention might best come through a phenomenological approach. For it seems clear that phenomenology quickly embeds itself within a visuality that supplants and supplements orality. In other words, the eye and the ear change places, but without ever being able to eliminate the residue of the one in the other, like a foreign body, continuing to work like the

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‘The needle may convert more than the pen’

Women and the work of conversion in early modern England

Claire Canavan and Helen Smith

similarly capacious, embracing a ‘turning in position, direction, destination’. 6 Gunter’s ‘staggering’, then, can be read as the necessary stumbling that allows for a change of direction; in the terms of the queer phenomenology proposed by Sara Ahmed, ‘in order to become orientated . . . we must first experience disorientation’. 7 Gunter’s conversion or

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Helen Barr

Chapter Seven discusses the composition of the cover image in relation to temporal circularity, mirror images and the phenomenology of left/right apprehension.

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Dafydd W. Jones

those who wish to pass as such, which is exactly the same thing’30 – and we might easily revise the title of the 1909 article as ‘to be or not to be … a boxer, an elephant, anything’. Significant emphasis is placed on appearance – either of the American, in this instance, or of the boxer – a critical emphasis to step 76 The fictions of Arthur Cravan away from phenomena (and, for Deleuze, from phenomenology) as presenting appearances of worlds, possessing essences or foundations behind them, and towards simulation and Deleuze’s sense of simulacra as appearances in

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Alberto Fernández Carbajal

This book explores representations of queer migrant Muslims in international literature and film from the 1980s to the present. It brings together a variety of contemporary writers and filmmakers of Muslim heritage engaged in vindicating same-sex desire from several Western locations. The book approaches queer Muslims as figures forced to negotiate their identities according to the expectations of the West and of their migrant Muslim communities. It coins the concept of queer micropolitical disorientation via the work of Gilles Deleuze and Félix Guattari, Sara Ahmed and Gayatri Gopinath. The author argues that depictions of queer Muslims in the West disorganise the social categories that make up contemporary Western societies. The study covers three main themes: queer desire across racial and national borders; Islamic femininities and masculinities; and the queer Muslim self in time and place. These thematic clusters examine the nuances of artistic depictions of queer Muslims’ mundane challenges to Western Islamophobia and Islamicate heteronormativity. Written in a scholarly but accessible style, this is a timely contribution to the controversial topic of Islam and homosexuality, forging understanding about the dissident position of Muslims who contravene heteronormative values and their equivocal political position in the West.

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Of interethnic (dis)connection

Queer phenomenology, and cultural and religious commodifi cation in Hanif Kureishi’s My Beautiful Laundrette (1985) and The Buddha of Suburbia (1990)

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Alberto Fernández Carbajal

phenomenology, especially regarding the confusion experienced by diasporic bodies and its relation to their surroundings. Ahmed observes that ‘bodies that experience being out of place might need to be orientated , to find a place where they feel comfortable and safe in the world’ ( 2006 , p. 158, emphasis added). P OWDERS , the revamped laundrette, is such a place of relative safety, where Omar can forge an affective connection with Johnny, albeit not without political complications. Disorientation and reorientation of the British Muslim subject of diasporic heritage is not