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Revolutionary Shame

Jean Paul Sartre and Frantz Fanon “Make people ashamed of their existence.” Make them “face the world.” “But to what does this shame amount? What is shame’s sociogenesis, especially in situations of colonial or racial violence? To what extent is the feeling revolutionary? How does it provide the means to solidarity?” Marx : “ Shame is a kind of anger turned in on itself. And if a whole nation were to feel ashamed it would be like a lion recoiling in order to spring.” Mediating the error between class and race
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Regaining imperial power and glory has already proven to be a treacherous escapist fantasy – devastating the Middle East and parts of Asia and Africa while bringing terrorism back to the streets of Europe and America – not to mention ushering Britain towards Brexit. We can no longer discount the “terrible probability” James Baldwin once described: that the winners of history, “struggling to hold on to what they have stolen from their captives, and unable to look into their mirror, will precipitate a chaos throughout the world which, if it does not bring life on this planet to an end, will bring about a racial war such as the world has never seen”.  How colonial violence came home
" The suicide attacker, as Richard Boothby has written, short-circuits this relationship between master and slave. The uneven dialectic is based on the formula: your freedom or your life. But it is uneven because, if you choose the former, you can't have either. In a suicide attack, the attacker abruptly proves willing to give up her life to end the stand-off; turning her corporeality, her body, into a weapon. Jacqueline Rose made the point, writing about suicide attackers some years ago, that every such attack is "an act of passionate identification -- you take your enemy with you". Which could be interpreted as meaning, you take a bit of their whiteness, their being, with you. You claim a share of being, seemingly always precarious, always endangered, through death. Lone wolf suicide attackers may not kill many people compared to the apparatuses of military full-spectrum dominance, or militarised policing. But they evoke a particular horror because they upend the