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Acknowledgements Our first thanks are due to Eileen Power who copy-edited this volume. We should also like to thank Tony Bruce, commissioning editor at Routledge, for his support and patience, and Muna Khogali and Ruth Jeavons for their work on this book. Last but not least, we would like to extend our gratitude to Robert Young for reading the book, providing useful suggestions to improve it and for his exciting Preface. An AHRB award made it possible for Azzedine Haddour to write an Introduction and complete the translation. Azzedine Haddour Steve Brewer Terry McWilliams
Preface Sartre: the ‘African Philosopher’ Robert J. C. Young I The English translation of Sartre’s writings on colonialism and neocolonialism represents an important moment for both Sartre studies and postcolonial theory. With the striking exceptions of Lamouchi (1996) and Mudimbe (1988, 1994), few accounts of Sartre’s work have grasped the significance of black cultures and anti-colonial struggles in his life and thinking. At the same time, while postcolonial theory customarily traces its overt intellectual and political origins through more recent theoretical developments back to Fanon, Memmi, Du Bois, Gramsci and Marx, the historical as well as the theoretical significance of Sartre’s role and infuence remains undervalued and unexamined. Although some commentators routinely claim an unbridgeable divide between postcolonialism and the anti-colonial movements, Sartre represents a major theoretical pivot between them, undoing any easy differentiation and demonstrating the basis for their common political inheritances. Along with Marx, Sartre constituted one of the major philosophical influences on Francophone anticolonial thinkers and activists, and through them on postcolonial theory. Sartre stands out as the Western Marxist who was most conspicuously involved in the politics of the anti-colonial movements, both in terms of a developing preoccupation with resistance to colonialism in his work and in his own personal political activism. In these essays, Sartre’s powerful example as an intellectual who was politically engaged at every level comes across in the combination of theoretical analyses, newspaper articles written in the immediacy of the political moment, and historical critiques. Sartre was extensively concerned with colonial and ‘Third-World’ issues from 1948 onwards, from his first engagements with racism and negritude, to the triumph of revolutionary China in 1949, the colonial wars in Indo-China, Morocco and Algeria, the Cuban Revolution, American imperialism in the war in Vietnam, the Arab–Israeli conflict, as well as French immigration policies (Lamouchi 1996). The implications of his involvement can only be fully addressed in the wider context of his other writings in these areas: the famous Preface (‘Black Orpheus’) to Senghor’s collection, Anthologie de la nouvelle poésie nègre et malgache de langue française (1948), the chapter on colonial violence in the Critique of Dialectical Reason (1960), the appendix on the position of African-Americans in the Notebooks for an Ethics (1983), and the many occasional writings and interviews on the Vietnam War which, once Algeria had succeeded in winning independence, became his major political preoccupation (see, for example, Sartre and Dedijer 1970). Sartre, an active political campaigner, increasingly began to integrate these issues into the preoccupations of his own work.
Page 2: Colonialism and Neocolonialism Firs
Page 5 and 6: First published 1964 in French, as
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Page 11 and 12: Nothingness (1943), Sartre rejects
Page 13 and 14: want you to feel, as I, the sensati
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