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Revolutionary Writing in Aimé Césaire and Ghassan

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Revolutionary Writing in Aimé Césaire and Ghassan Combat in “A World not for Us:” Revolutionary Writing in Aimé Césaire and Ghassan Kanafani By Amirah Mohammad Silmi A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Rhetoric in the Graduate Division Of the University of California, Berkeley Committee in charge: Professor Trinh, T. Minh-ha, Chair. Professor Pheng Cheah Professor Donna V. Jones Professor Samera Esmeir Summer 2016 1 Abstract Combat in a “World Not for Us:” Revolutionary Writing in Aimé Césaire and Ghassan Kanafani By Amirah Mohammad Silmi Doctor of Philosophy in Rhetoric University of California, Berkeley Professor Trinh, T. Minh-ha, Chair This dissertation explores how the writings of two colonized writers, Aimé Césaire and Ghassan Kanafani, constitute in themselves acts of freedom by combatting a rationalized knowledge that determines what is to be known and what is to be unknown. The dissertation underlines how an act of freedom, as exemplified by the texts of both writers, entails courage in confronting the cruel in a colonized life, as it entails the bravery of taking the risk of tearing open shields of concealment and denial. The dissertation is not an investigation of the similarities and/or differences between the two writers. It is rather an “excavation” of their texts for points where there remain fragments hidden in margins or buried in gaps that point to other lives, other modes of being, in which the colonized share more than their colonized being. The dissertation is thus a relating of their writings, it is a linking, beyond classificatory categories, of the spaces where their writings mobilize and evoke each other, a search for spaces where they resonate. In both writers’ texts, the word (poetic image) is a material object, which carries with it the load of the life that gave birth to it. In its materiality, the word carries a force that allows it to mobilize another. This study is thus not an attempt to extract the reality of the colonized from Kanafani’s and Césaire’s texts, but rather the focus here is on the latter’s creative ability, their moving force, their effects as acts of combat. The dissertation demonstrates how it is in the realm of passions that both writers’ texts operate to allow for a non-rationalized knowledge. To be colonized is to live a degenerate, stagnant, and dead life. The mobilization of passions become not only a mobilization of other sources and ways of knowing, but more importantly a mobilization of the forces of life. The combat in both writers is not against an external entity, but it takes the form of a series of battles through which the colonized seeks to rid himself of his colonized being, to shed it off, to allow for the possibility of another life. Their texts are, therefore, not revolutionary in the sense that they call for action, but rather in that they do not allow for an anesthetized being. A free practice does not allow for a confined being, including imprisonment in an identity or within an already defined historical trajectory. The writings of Aimé Césaire and Ghassan Kanafani refuse to position the colonized as the Other, who seeks the position of the Same. Entailed in this refusal, their defiance of existing discourses on the colonized. Their combat is not one of a politics of identity. Their writings dismantle any established identity while blocking the possibility 2 of establishing one. Moreover, part of their defiance to colonial as well as anti-colonial discourses is their rejection of a historical discourse of the Revolution that leaves the colonized as the Other and past of the colonizer. This refusal takes the form of maintaining that freedom is a practice not an end to be achieved. Acting outside the mode of being of exchange values, the fidai/rebel, in both writers, is not to be asked why he is willing to sacrifice his life for a dignified life. For a free act cannot be confined by questions of utility or return. i Table of Contents - Introduction --------------------------------------------------------------------------------------iii - Chapter One: Shedding off Colonialism-------------------------------------------------------1 - Affirmation as a Practice of Freedom -------------------------------------------------1 - A Dead Life -------------------------------------------------------------------------------5 - Anger and Pride: The Return of Life --------------------------------------------------9 - Dreams, Hopes, Horizons ---------------------------------------------------------------11 - The Faith of the Blind -------------------------------------------------------------------16 - Freedom from the Revolution? ---------------------------------------------------------21 - Our Struggles, Their Revolution--------------------------------------------------------24 - Chapter Two: The Ethics of Fighting-----------------------------------------------------------28 - To Act on One’s Land-------------------------------------------------------------------28 - A Power Over Power--------------------------------------------------------------------31 - Right as a Practice of Freedom---------------------------------------------------------35 - The Freedom of Being Attached-------------------------------------------------------40 - A Fighting “Spirit” ----------------------------------------------------------------------44 - The Poetics of Combat------------------------------------------------------------------47 - Chapter Three: “Man is a Cause” --------------------------------------------------------------56 - A Being of Equivalence ----------------------------------------------------------------56 - The Supreme Being of Lack------------------------------------------------------------60 - Subverting Representation--------------------------------------------------------------64 - The Other Side of the Mirror? ---------------------------------------------------------65 - The Diminished Man of Civilization--------------------------------------------------70 - The Nihilism of a Weak Being---------------------------------------------------------74 - Against Death, for Life -----------------------------------------------------------------79 - Al-‘Asheq (The Lover) ------------------------------------------------------------------86 - Chapter Four: “A World Not for Us” ----------------------------------------------------------88 - A Deadened Present----------------------------------------------------------------------88 - The Weight of the Present on the Past-------------------------------------------------93 - A Quest for the Sources of Life---------------------------------------------------------99 - Interrupting an Endless Deferment ----------------------------------------------------104 - Memory, A World Beyond------------------------------------------------------------- 109 - A “Different Horizon” ------------------------------------------------------------------115 - Chapter Five: “Spear-Pointed Words” ---------------------------------------------------------121 - A Liberation Discourse? ----------------------------------------------------------------121 - The Prison that is Writing about the Revolution ----------------------------------- 128 - The Conscious and its Other -----------------------------------------------------------136 - “Joyous Surrender” --------------------------------------------------------------------- 141 ii - The Marroon, The Vagabond, The Su’luk -------------------------------------------143 - al-Thawra --------------------------------------------------------------------------------146 - Telling of Something Else -------------------------------------------------------------148 Conclusion: “Something that Does Not Go Away” --------------------------------------------------152 References -------------------------------------------------------------------------------------------------156 Bibliography-----------------------------------------------------------------------------------------------163 iii Introduction A Connection? In 2010, we were reading Michel Cliff’s “No Telephone to Heaven,” in a class on World Literature. Different issues from the novel were raised in class discussion, but to the question about the scene in which the slave killed his master (Cliff here replicates the scene from Aimé Césaire’s “And the Dogs Were Silent”), there was only silence. Why the silence? I was expecting a political debate, a discussion for which the class time would not be enough, but there was only silence. Some smiled, why smile? When is it that we are no longer able to speak? What is it that leaves us with nothing to say, how is it that we lose words at certain moments? This was not the first time I was confronted with this question. During the Israeli invasion of the West Bank in 2002, I was a teacher. Unable to discipline the class into a real lesson, I thought it might be better if I let them discuss the events. They were a very disorderly class, dividing has been a good strategy to rule, so I divided them into three groups: one group was the Palestinians, they needed to present their case, the second played the role of the Israelis, they needed to defend their acts, the third were the “international community,” who would judge what and how things should be done. To my surprise but also disappointment, the Palestinian group was defenseless, language betrayed them, they were unable to articulate any logical statement about being colonized, they gave us invectives, revolutionary slogans, screams, they were even more unruly
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