“When we rethink the ‘there’ of our identity and community, the historical and contemporary figures that we embody, we may ask, Who sings the praises of those valiant warriors that fought against the colonizers? Who laments the mothers raped, trapped, and left to die in the decadent slums of cities barely on the realm of modernity when they are no longer fit to be servants in the households of the colonizers-or servants in the households of the newly enriched postcolonial post-avant garde? Where are the mourners for those who suffer from the rotten foods sold to the postcolonials, enriching world metropolitan centers, now romanticized as postmodern? Who cares for the amputees from foreign-made land-mines, now abandoned by those who planted them?
The warriors, the mothers, the servants, the truck drivers, the children-these are not ghosts, they are not specters, they are not images in our heads. These are bodies, black bodies; bodies of black men seen as inherently criminal; bodies of black women unseen, commodities of exchange, objects, things, toys, subjectless receptacles; children seen as already damned and irredeemable” (Fanon: A Criticial Reader, xvii).