Frantz Fanon Essay, Research Paper

A pyschiatrist, humanist, and revolutionary, Frantz Fanon (1925-1961) was born in Martinique into a lower middle class, mixed race family and receiving a conventional colonial education sees the technologies of control as being the white colonists of the third world. Fanon, at first an assimilationist, thinking colonists and colonized should try to build a future together, quickly Fanon’s assimilationist illusions were destroyed by the gaze of metropolitan racism both in France and in the colonized world. He responded to the shattering of his neo-colonial identity, his white mask, with his first book, Black Skin, White Mask, written in 1952 at the age of twenty-seven and originally titled “An Essay for the Disalienation of Blacks.” Fanon defined the colonial relationship as one of the non recognition of the colonized’s humanity, his subjecthood, by the colonizer in order to justify his exploitation. Fanon’s next novel, “The Wretched Of The ` “Earth” views the colonized world from the perspective of the colonized. Like Foucault’s questioning of a disciplinary society Fanon questions the basic assumptions of colonialism. He questions whether violence is a tactic that should be employed to eliminate colonialism. He questions whether native intellectuals who have adopted western methods of thought and urge slow decolonization are in fact part of the same technology of control that the white world employs to exploit the colonized. He questions whether the colonized world should copy the west or develop a whole new set of values and ideas. In all these questionings of basic assumptions of colonialism Fanon exposes the methods of control the white world uses to hold down the colonies. Fanon calls for a radical break with colonial culture, rejecting a hypocritical European humanism for a pure revolutionary consciousness. He exalts violence as a necessary pre-condition for this rupture. Fanon supported the most extreme wing of the FLN, even opposing a negotiated transition to power. His book though sees the relationship and methods of control in a simplistic light; he classifies whites, and native intellectuals who have adopted western values and tactics as enemies. He fails to see how these natives and even the white world are also victims who in what Foucault calls the stream of power and control are forced into their roles by a society which itself is forced into a role. Fanon also classifies many colonized people as mentally ill. In his last chapter he brings up countless cases of children, adults, and the elderly who have been driven mad by colonialism. In one instance he classifies two children who kill their white playmate with a knife as insane. In isolating these children classifying there disorders as insanity caused by colonialism. Fanon s first text, an analysis of the effects of racism and colonization, titled, Black Skin, White Mask, presents Fanon’s personal experience as a black intellectual in a whitened world and elaborates the ways in which the colonizer/colonized relationship is normalized as psychology. As a result of his schooling and cultural background, the young Fanon conceived of himself as French, and the disorientation he felt after his initial encounter with French racism decisively shaped his psychological theories about culture. Fanon inflects his medical and psychological practice with the understanding that racism generates harmful psychological constructs that both blind the black man to his subjection to a universalized white norm and alienate his consciousness. A racist culture prohibits psychological health in the black man.

For Fanon, being colonized by a language has larger implications for one’s consciousness: “To speak . . . means above all to assume a culture, to support the weight of a civilization” (17-18). Speaking French means that one accepts, or is coerced into accepting, the collective consciousness of the French, which identifies blackness with evil and sin. In an attempt to escape the association of blackness with evil, the black man dons a white mask, or thinks of himself as a universal subject equally participating in a society that advocates an equality supposedly abstracted from personal appearance. Cultural values are internalized, or “epidermalized” into consciousness, creating a fundamental disjuncture between the black man’s consciousness and his body. Under these conditions, the black man is necessarily alienated from himself.