His writings inspired the protest movement that swept across not only the colonized third world countries, but also through the Northern colonial metropolis. In the light of the new US-led policies of neo-colonialism and imperialism, Fanon is more topical than ever. In the cause of the collapse of the Soviet Union the world situation worsened dramatically. Afghanistan, Iraq, Libya, Yemen, and Somalia. Other countries, such as Iran and Syria, are meanwhile threatened with invasions. A re-codification of racist power relations is the modus operandi of an ever-changing condition of domination in which capital creates its own elusive culture.

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Our world has changed significantly since the early s when Frantz Fanon penned the first book of his trilogy that concluded with the Wretched of the Earth. In it he employed, first, psychoanalytical theory to detail how colonialism affected the self-perception of the colonized especially black and African peoples and their being-in-the-world.

I have been reading Hamid Dabashi since the early s. The first edition of his Theology of Discontent: The Ideological Foundations of the Islamic Revolution in Iran was the first book length work of his I read when it first came out in the mid s: a book I found to be the most significant study of the Iranian Revolution so far penned.

I have not changed my mind about this, although some of his conclusions I do not necessarily agree with. We hit it off right away and immediately had a long, informed discussion on his page regarding Babism, Hurufism, Islamic philosophy and Henry Corbin.

I will confess that I have not read a piece of contemporary, analytical and much deserved learned polemic as much as I enjoyed reading Brown Skin, White Masks. My further online experiences from with the cacophony of thugs on the site Iranian. Nevertheless in many ways these two books need to be read together because they are talking about the same trajectory of issues. My own typology of Theophanocracy also goes a long way in addressing what Dabashi is proposing at the end of Islamic Liberation Theology.

Back to Brown Skin, White Masks. Without doing a chapter by chapter thematic review here, there were several instances where the book stood out for me in significant ways. Addressing the Orientalist representations of the Islamic world, on p. The 10 million plus Muslims who live in the United States about 3 percent of the total population and the 20 million plus Muslims who live in Europe about 5 percent of the total population are the principal target, with the 1.

In any film, fiction, or "documentary" about Muhammad or the Quran one is almost certain to find these native informers—ex-Muslims, as they often proudly call themselves—ridiculing Muhammad and disparaging the Quran. What they are selling their white audiences has little to do with the realities of Muslim societies. They are creating a Muslim enemy reduced to a few manufactured icons they can dehumanize and subjugate by assuming a superior civilizing mission—before they begin dropping tons of bombs Regarding the recodification of racism in North America and the Anglo-European world as the operative guide of Islamophobia, Dabashi says, "The most significant lesson in the current recodification of racism in America is that racism as a phenomenon stays constant while its signifiers change visual and affective registers—from black to brown, from Jew to Muslim, at the center of which bifurcations remains a fictive white Christian interlocutor who demands and exacts racialized superiority.

Islam is the new Judaism, Muslims the new Jews, Islamophobia the new anti-Semitism, and brown the new black—all in the racialized imagination of a white-identified supremacy that must first alienate both in itself and of itself in order to rule," p. Nail, hammer and head! I enjoyed reading this book tremendously because it completely validated my own perspective on quite an extensive list of contemporary questions. Two thumbs up!

New York: Columbia University Press,


Brown Skin, White Masks






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