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Afrofuturism’s Association with Post-Colonial Studies and Psychoanalytic TheoryAfrofütürizm’in Postkolonyal Çalışmalar ve Psikoanaliz Teori ile Bağlantısı
Abstract
Although there have been a few scholars that have characterized Ralph Ellison and Zora Neale Hurston as writers who have contributed to the development of early forms of Afrofuturism, these studies do not approach such early Afrofuturistic works in the context of decolonization mainly due to the heavy interest given on technology and future. This article will focus on how Hurston’s Their Eyes Were Watching God and Ellison’s Invisible Man can be categorized particularly as proto-Afrofuturist works because of the writers’ use of decolonized alternative spaces and technological discourse to generate alternative futures. In addition, Octavia Butler’s Kindred will be analyzed as an Afrofuturistic novel to enable readers to have a greater understanding of the context. The protagonists, their state of beings and transformations—both physical and mental—are analyzed accordingly to draw parallelism between the proto-Afrofuturistic and Afrofuturistic works. The analysis also helps to categorize the works of Hurston and Ellison as novels that have contributed to the development of Afrofuturism as a movement. More specifically, this article will focus on a discussion on the key aspects that constitute Afrofuturism including the use of settings in the novels as alternative spaces, as well as the depiction of the characters’ body and language in psychoanalytic theory in terms of alienation and decolonization of the characters within a reading of Afrofuturism.
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A critique of postcolonial "hybridity" and a study of hybridity in the Indian Ocean. Aligns findings with the work of Frantz Fanon and Edouard Glissant and enters into dialog with the Caribbean Creole islands. Uses materials drawn from literature, history, ethnographic work, and archives.
In this interview, Homi Bhabha outlines some of his famous concepts that have been influential in post-colonial theory. He critiques multiculturalism as an attempt to control cultural difference by creating consensus. This consensus always leads to exclusion and eradicates difference in the name of incorporating difference. Another concept is hybridity. For Bhabha, hybridity occurs when two original moments combine to create a new, third moment or phenomenon. This hybrid creation takes the place of the previous concepts that inhabited its current space and establishes new political potential. The hybrid is also referred to as the "third space," a concept similar to Derrida's differance, where alterity is accepted and new modes of thought are possible.
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This paper intends to use psychoanalysis to discover where and how the fascination of film is reinforced by pre-existing patterns of fascination already at work within the individual subject and the social formations that have moulded him. It takes as its starting-point the way film reflects, reveals and even plays on the straight, socially established interpretation of sexual difference which controls images, erotic ways of looking and spectacle. It is helpful to understand what the cinema has been, how its magic has worked in the past, while attempting a theory and a practice which will challenge this cinema of the past. Psychoanalytic theory is thus appropriated here as a political weapon, demonstrating the way the unconscious of patriarchal society has structured film form.
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