By O. Ifowodo
What wouldn't it suggest to learn postcolonial writings below the prism of trauma? Ogaga Ifowodo tackles those questions via a psycho-social exam of the lingering effect of imperialist domination, leading to a clean supplement to the cultural-materialist stories that dominate the sector.
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History, Trauma, and Healing in Postcolonial Narratives: Reconstructing Identities
What wouldn't it suggest to learn postcolonial writings lower than the prism of trauma? Ogaga Ifowodo tackles those questions via a psycho-social exam of the lingering effect of imperialist domination, leading to a fresh supplement to the cultural-materialist reviews that dominate the sector.
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Extra info for History, Trauma, and Healing in Postcolonial Narratives: Reconstructing Identities
Sample text
10 History, Trauma, and Healing in Postcolonial Narratives image of the white man that he or she craves for recognition—is a construct, a false object: “The Negro is not. ’ ”31 This gender-neutral passage is one of the few moments when Fanon avoids his problematic deployment of the universal “black man” for the colonized, and how remarkable it is! ”33 The point is not whether Fanon is right, and arguments have been advanced to show that he is not,34 but that his translation of a preoccupation by psychoanalysis with sexual difference into racial difference in the colonial context is possible because he is ever mindful of the referential link between the psychological and the political, hence, his argument for disalienation as part and parcel of the decolonization process.
Thus if I have followed a mostly psychological line of analysis, it is because I agree with Harold Bloom when, in defense of Freud, he says that to be a good psychoanalyst is to be “a good materialist,”65 and it goes without saying that to be a good materialist is to be a good realist. This claim, on one level, would seem self-evident since the subject, indeed every human agent, is always mind and matter. A return to the psychological becomes, to my mind, a more powerful argument for relocating the postcolonial subject to the heart of the quest for agency and self-fashioning in the wake of colonialism’s denial, or radical fragmentation, of a self-constituting agency to the colonized.
This is the site of the daily regurgitation and accretion of “a thousand details, anecdotes, and stories” that construct the racial epidermal schema as of the daily lessons of struggle that slowly unveil to consciousness the 22 History, Trauma, and Healing in Postcolonial Narratives “partial, limited, and unstable” colonial truths that turn them into material forces of domination. Bringing the colonized to full consciousness or maturity in the process of the struggle for liberation requires nothing short of a “force of intellect” that “reveals unexpected facets .