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||Frantz Fanon (1925-1961)|
French psychiatrist and revolutionary thinker, the "apostle of violence," whose writings had profound influence on the radical movements in the 1960s in the United States and Europe. As a philosopher born in Martinique, Fanon's views gained audience in the Caribbean islands along with Aimé Césaire, Edouard Glissant, C.L.R. James, and Eric Williams. Fanon rejected the concept of Négritude – a term first used by Césaire – and stated that persons' status depends on their economical and social position. Fanon believed that violent revolution is the only means of ending colonial repression and cultural trauma in the Third World. "Violence," he argued, "is a cleansing force. It frees the native from his inferiority complex and from his despair and inaction; it makes him fearless and restores his self-respect."
"I have no wish to be the victim of the Fraud of a black world.
Frantz Fanon grew up in Martinique amid descendants of African slaves, who had been brought to the Caribbean to toil on the island's sugar plantations. Frantz was the fifth of eight children. By the social-economic standards of the island, his family was not wealthy but belonged to the middle-class. His father, Casimir, was employed by the customs service; he died in 1947. Fanon's mother Eléanore Médélice, who was the dominating figure in the family, opened in the rue de la République a shop selling hardware and drapery. Five of the children went to France for higher education.
At the lycée Schoelcher in Fort-de-France, where Fanon studied, one of his teachers was Aimé Césaire, whose Notebook of a Return to the Native Land (1939) made a great impact on the new generation of young West Indians. When he was growing up Fanon identified with Tarzan, the white man, in films in which the hero was abusing the natives, but in Paris, where he saw the film again, he identified with the blacks. In his teenage, Fanon became politically active and participated in the guerrilla struggle against the supporters of the pro-Nazi French Vichy government. He served in the Free French forces and volunteered to go to Europe to fight. For a period he was stationed at the house of the novelist Paul Bourget (1852–1935), spending much of his time in Bourget's old library. In the Doubs region, near Montbéliard, Fanon was wounded in the back. He also took part in the Battle of Alsace. "If a were never to return, if you hear one day that I died fighting the enemy, comfort yourselves in any way you can," he said in a letter to his parents, "but do not sat that I died defending an honorable cause [...] There is nothing here, absolutely nothing to justify my speedy decision to anoint myself as the defender of a farmer's rights, when the farmer, himself, does not care a damn about those rights." After the war, Fanon studied medicine and psychiatry in Paris and Lyons.
Fanon attended courses taught by Merleau-Ponty and André Leroi-Gourhan. An intellectual with a broad range of interests, he read Lévi-Strauss, Mauss, Heidegger, Hegel, Lenin, the young Marx, as well as the works of Leon Trotsky. While in Lyons, he completed two plays, Les mains parallèles and L'œil se noie. Fanon's friends included Edouard Glissant, his younger compatriot, who studied philosophy and history at the Sorbonne. Fanon was, according to Glissant "extremely sensitive". Glissant debuted as a poet with Un champ d'îles (1953), Fanon's first major work, Peau noire, masques blancs (Black Skin, White Masks), came out in 1952.
The book, analyzed the impact of colonialism and its deforming effects, had a major influence on civil rights, anti-colonial, and black consciousness movements around the world. Fanon argued that white colonialism imposed an existentially false and degrading existence upon its black victims to the extent, that it demanded their conformity to its distorted values. The colonized is not seen by the colonizer a human being; this is also the picture the colonized is forced to accept. Fanon demonstrates how the problem of race, of color, connects with a whole range of words and images, starting from the symbol of the dark side of the soul. "Is not whiteness in symbols always ascribed in French to Justice, Truth, Virginity?" Fanon examines race prejudices as a philosopher and psychologist, although he acknowledges social and economic realities. The tone of the text varies from outrage to cool analysis and its poetic grace has not lost anything from its appeal.
Fanon's thesis, The Disalienation of the Black Man, was rejected, but it formed the basis of Black Skin, White Masks. On the advice of an lecturer, he submitted a study of Friedrich's ataxia. After qualifying as a psychiatrist, Fanon worked for a brief period as a substitute physician at Colson, in the Antilles, but returned soon back to Paris, complaining of the closemindness of the place. He then joined the staff at Saint-Alban. His mentor was the psychiatrist François Tosquelles. "His mere presence could engage the critical faculties of others," recalled Tosquelles of Fanon's stay at Saint-Alban, "and his acute sense of fraternity allowed him to convey his lucid grasp of difference as a give." In 1953, Fanon began to practice in a psychiatric ward in Algeria. He married in 1953 a young white Frenchwoman, Marie-Josephe (Josie) Dublé. They had one son, Oliver – he was Fanon's second child. In 1948, Fanon had become a father to a daughter, whom he acknowledged, but did not marry her mother. At Blida-Joinville's hospital, where Fanon was Chef de service, he applied the ideas of Tosquelles, an innovative practitioner of group therapy.
In 1954, the National Liberation Front (FLN) started its open
warfare against French rule. After three years in Blida-Joinville,
Fanon walked away from his job. He allied himself with the Algerian
liberation movement, that sought to throw off French rule. Fanon
travelled guerrilla camps from Mali to Sahara, hid terrorists at his
home, and trained nurses to dress wounds. After acquiring a Libyan
passpost by the Tunisian consulate in 1958 in which his name was "Omar
Ibrahim Fanon", he traveled as a diplomat representing the FLN. It has
been claimed that he converted to Islam. He worked briefly
as an ambassador of the provisional Algerian government to Ghana and
edited in Tunisia the magazine Moudjahid. In Accra Fanon met the Congolese independence leader Patrice Lumumba (1925-1961). The were the same age and had the capacity to work tirelessly.
During this period, Fanon also founded Africa's first psychiatric clinic. Much of his writing concentrated on the Algerian revolution, including the essays published in L'An Cinq, de la Révolution Algérienne (1959), in which he calls for armed struggle against the French imperialism. Fanon himself did not live long enough to witness Algeria's independence.
Les Damnés de la Terre (1961, The Wretched of the Earth) took an aim at Seghorian ideas of "the collective negro-African personality". Fanon argued that "to emphasize an African culture rather than a national culture leads the African intellectuals into a dead end." Despite his reservations about the politics and culture of Negritude, Fanon was elected to the executive of the Société Africaine Culture.
Fanon survived the slaughter in 1957, in which the F.L.N. killed 300 suspected supporters of a rival rebel group, he suffered a temporary paralysis, when his jeep was blown up by a mine in 1959, and he survived an assassination attempt in Libya. After a 1,200-mile intelligence expedition in 1960, from Mali to the Algerian, Fanon was seriously ill and he was diagnosed of having leukemia. When he went to Moscow, the Soviet doctors promised him a five year reprive.
In October 1961, Fanon was brought to the United States with
help of an C.I.A. agent. He was hospitalized in the National Institute
of Health, in Washington, D.C, where he received a blood transfusion.
Fanon died under a Muslim name on December 12, 1961, from double pneumonia. Maintaining his
sense of humor right to the end, he quipped that frequent blood
transfusions were turning his dark-complected skin white. "Last night
they put me through the washing machine again," were
allegedly his final words. On the day of his death, the French police
seized copies of The Wretched of the
Earth from the Paris bookshops.
theories circulate about Fanon's last days. The CIA agent who had taken
care of him and his family said, that he tried to be a good Samaritan
and avoided political discussion. The CIA case file on Fanon is still
negotiations, Fanon's body was flown back to Algeria by the U.S. Air
FCorce to be buried on
Algerian soil. Josie Fanon, his wife, committed suicide in Algiers in
1989. A year before her death, Josie had witnessed from her balcony
riots and shootings of civilians in the street below. "Oh, Frantz, the
wretched of the earth again," she had sighed on a telephone, speaking
to her friend Assia Djebar.
Fanon's last work, The Wretched of the Earth, was called by its publisher "the handbook for the black revolution". The book was based on Fanon's experiences in Algeria during the war of independence. Using Marxist framework, Fanon explores the class conflict and questions of cultural hegemony in the creation and maintenance of a new country's national consciousness. "In guerrilla war the struggle no longer concerns the place where you are, but the places where you are going. Each fighter carries his warring country between his toes." Pour la révolution africaine. Écrits politiques (1964) demonstrates, among other things, that Fanon never wanted to take the mantle of a political leader. Basically, not born in Algeria, he was a foreigner. Moveover, when he was alive, his books were not widely read in Algeria, where they were banned.
The Wretched of the Earth became one of the
of the black liberation movement. Jean-Paul Sartre's preface to the
book upset many French intellectuals. In the heated debate, especially
Fanon's chapter on
violence created contoversy: he argued that violence is an inbult part
of decolonization. His advocacy of violence produced by the poor and oppressed was criticized by Hannah Arendt,
who argued that "To identify the national liberation movement with such
outbursts it to prophesy their doom – quite apart from the fact that
the unlikely victory would not
result in changing the world (or the system) but only its personnel." ('On Violence' by Hannah Arendt, in Democracy: A Reader, edited by Ricardo Blaug and John Schwarzmantel, 2016, p. 572)
Notoworthy, Fanon himself challenged the perception of him as an
"apostle of violence." When Sartre and Fanon met for lunch in Rome in
1961, they talked till eight the next morning. Fanon, who knew he had
only a short time to live, allegedly said, "I don't like people who
Fanon's writings influenced such anticolonial writers as Kenya's Ngugi Wa Thiong'o, Zimbabwe's Tsitsi Dangarembga, and Senegal's Ousmane Sembène. In contrast to Mao and orthodox Leninism, Fanon did not accept the view that the Communist party leads the revolution, but he believed that the revolutionary party grows from the struggle. As a Marxist, Fanon argued that postcolonial African nations end in disaster if they simply replace their white colonial bourgeois leaders with black African bourgeoisie trained by Europeans – oppression remains under capitalistic class structure. "The national bourgeoisie will be greatly helped on its way toward decadence by the Western bourgeoisies, who come to it as tourists avid for the exotic, for big game hunting, and for casinos. The national bourgeoisie organizes centers of rest and relaxation and pleasure resorts to meet the wishes of the Western bourgeoisie. Such activity is given the mane of tourism, and for the occasion will be built up as a national industry."
For further reading: Fanon by D. Caute (1970); Colonialism and Alienation by Renate Zahar (1974); Frantz Fanon by L. Gendzier (1973); Frantz Fanon: Social and Political Thought by Emmanuel Hansen (1977); A Critique of Revolutionary Humanism: Frantz Fanon by Richard C. Onwuanibe (1983); Holy Violence by B. Marie Perinbam (1983); Frantz Fanon and the Psychology of Oppression by Hussein Abdilahi Bulhan (1985); Fanon: In Search of the African Revolution by J. Adele Jinadu (1986); Fanon and the Crisis of European Man by Lewis R. Gordon (1995); Fanon: A Critical Reader, ed. by Lewis R. Gordon (1996); Fanon's Dialectic Experience by Ato Sekyi-Otu (1997); Frantz Fanon: Conflicts and Feminisms by T. Denean Sharpley-Whiting (1997); Fanon for Beginners by Deborah Wyrick (1998); Rethinking Fanon, ed. by Nigel C. Gibson (1999); Frantz Fanon: A Life by David Macey (2000); Frantz Fanon: A Biography by David Macey (2001); Frantz Fanon: A Portrait by Alice Cherki,Nadia Benabid (2006); Fanon by John Edgar Wideman (2008); Meditations on Frantz Fanon's Wretched of the Earth by James Yaki Sayles (2010); Frantz Fanon by Pramod K. Nayar (2013); Frantz Fanon, My Brother: Doctor, Playwright, Revolutionary by Joby Fanon (2014); What Fanon Said: A Philosophical Introduction to His Life and Thought by Lewis R. Gordon (2015) - Films: 1967, I dannati della terra, prod. Ager Cinematografica, dir. Valentino Orsini, with Frank Wolff, Marilù Tolo, Serique N'Daye Gonzalez, Carlo Cecchi; Frantz Fanon: Black Skin, White Mask (1996), prod. Mark Nash for the Arts Council of England, dir. Isaac Julien, with Colin Salmon (as Frantz Fanon), Halima Daoud and Noirin Ni Dubhgaill