By Hamid Dabashi

During this unparalleled research, Hamid Dabashi presents a serious exam of the function that immigrant "comprador intellectuals" play in facilitating the worldwide domination of yankee imperialism. In his pioneering ebook concerning the courting among race and colonialism, Black epidermis, White mask, Frantz Fanon explored the annoying outcomes of the feel of inferiority that colonized humans felt, and the way this frequently led them to spot with the ideology of the colonial employer. Brown dermis, White mask choices up the place Frantz Fanon left off. Dabashi extends Fanon's insights as they observe to modern day world.Dabashi exhibits how intellectuals who migrate to the West are frequently utilized by the imperial energy to notify on their domestic nations. simply as many Iraqi exiles have been used to justify the invasion of Iraq, Dabashi demonstrates that it is a universal phenomenon, and examines why and the way such a lot of immigrant intellectuals aid to maintain imperialism.The publication significantly alters Edward Said's suggestion of the "intellectual exile," so as to exhibit the damaging influence of highbrow migration. Dabashi examines the ideology of cultural superiority, and offers a passionate account of the way those immigrant intellectuals -- homeless compradors, and weapons for lease -- proceed to betray any proposal of domestic or nation so that it will manufacture consent for imperial tasks.

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3 The powerful still invade, and occupy, and rule, and plunder, and the weak fight back and yield and defy and die and regroup—inside and outside Algeria. There is an Algeria in Louisiana (the reporting of Hurricane Katrina has made this better known), and the United States now has military bases all over the world—including one off the coast of Algeria. Though written in an entirely different stage in the long history of colonialism—when the colonizers were white and they flaunted 26 BROWN SKIN, WHITE MASKS their guns in the streets of the world's Algerias against colored populations who inconvenienced them—Fanon's gut-wrenching text remains all too relevant to a colonialism that has now clothed its naked barbarism and entered a neocolonial stage of globalization, with native informers preaching that imperial adventurism is good for the world, and above all for the people targeted for invasion and salvation.

These multiple tasks are the sort of services that make a native informer and a comprador intellectual exceedingly useful to the smooth operation of what aspires to be a global empire. The fourth chapter, "The House Muslim", concentrates on the case of the anonymous person who, under the pen name Ibn Warraq, has engaged in an extensive, systematic, well-funded and wellpublicized vilification of Islam and Muslims. Ibn Warraq himself (or herself) does not really merit all that much attention, but by exposing the faulty bases of his (or her) writing I wish to show the deep desperation of this attempt to manufacture consent about the threat of Islam.

His concept contains references to a range of intellectuals as diverse as Theodore Adorno, Eqbal Ahmad, Noam Chomsky, and, of course, Said himself, all solitary souls rebelling against the power that seeks to silence or assimilate them. This exilic condition does not refer to an actual separation from a homeland (Adorno from Germany, Ahmad from Pakistan, Said from Palestine) but to a critical angle on power and a defiant character ill at ease with any communal claim on his or her loyalty. Chomsky is thus an exile in his own homeland.

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