Conclusion: Eshu's hat, or an Afro-Atlantic theory of theory. Conclusion to part III -- The factory, the coat, the piano, and the "Negro slave": on the Afro-Atlantic sources of Marx's fetish -- The Afro-Atlantic context of historical materialism -- The "Negro slave" in Marx's labor theory of value -- Marx's fetishization of people and things -- Conclusion to part I -- Part II. The acropolis, the couch, the fur hat, and the "savage": on Freud's ambivalent fetish -- The fetishes that assimilated Jewish men make -- The fetish as an architecture of solidarity and conflict -- The castrator and the castrated in the fetishes of psychoanalysis -- Conclusion to part II -- Part III. Pots, packets, beads, and foreigners: the making and the meaning of the real-life "fetish" -- The contrary ontologies of two revolutions -- Commodities and gods -- The madeness of gods and other people -- Conclusion to part III -- Conclusion: Eshu's hat, or an Afro-Atlantic theory of theory.
Summary:
"Since the early-modern encounter between African and European merchants on the Guinea Coast, European social critics have invoked African gods as metaphors for misplaced value and agency, using the term "fetishism" chiefly to assert the irrationality of their fellow Europeans. Yet, as J. Lorand Matory demonstrates in The Fetish Revisited, Afro-Atlantic gods have a materially embodied social logic of their own, which is no less rational than the social theories of Marx and Freud. Drawing on thirty-six years of fieldwork in Africa, Europe, and the Americas, Matory casts an Afro-Atlantic eye on European theory to show how Marx's and Freud's conceptions of the fetish both illuminate and misrepresent Africa's human-made gods." -- Publisher's description
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