{"id":285381,"date":"2025-01-20T12:00:24","date_gmt":"2025-01-20T12:00:24","guid":{"rendered":"https:\/\/www.transcend.org\/tms\/?p=285381"},"modified":"2025-01-17T09:11:31","modified_gmt":"2025-01-17T09:11:31","slug":"black-skin-white-masks-this-man-wanted-to-cure-the-disease-of-colonialism","status":"publish","type":"post","link":"https:\/\/www.transcend.org\/tms\/2025\/01\/black-skin-white-masks-this-man-wanted-to-cure-the-disease-of-colonialism\/","title":{"rendered":"Black Skin, White Masks: This Man Wanted to Cure the Disease of Colonialism"},"content":{"rendered":"
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\u00a9 RT \/ RT<\/p><\/div>\n

Frantz Fanon is considered a legend of the anticolonial movement not only in Algeria, but all over the world<\/em>.<\/p><\/blockquote>\n

13 Jan 2025 <\/em>– On December 6, 1961, Frantz Fanon, an Afro-Caribbean thinker and psychiatrist, died of a serious illness in the US state of Maryland. A member of the French Resistance who was awarded the Croix de Guerre, Fanon is as significant as he is controversial in the intellectual legacy of anti-colonialism.<\/p>\n

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He lived for only 36 years, but in his short, hard-working, and tragic life, he managed to write a number of works that inspired revolutionaries in Africa, Asia, and Latin America, and also initiated research in the field of postcolonialism.<\/p>\n

Fanon\u2019s body rests in a cemetery for freedom fighters (Chouhada) in Ain Kerma in eastern Algeria, a country for which the Caribbean philosopher was of particular importance.<\/p>\n

During the Algerian War against the French colonialists (1954-1962), Fanon joined the Algerian independence movement as practicing physician and became an editor of the newspaper El Moudjahid, which was published by the National Liberation Front (FLN). He was the FLN\u2019s main ideologist and played a significant role in its activities.<\/p>\n

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The Algerian War is a conflict between France and Algerian independence movements from 1954 to 1962, which led to Algeria’s gaining its independence from France.<\/div>\n
\u00a9\u00a0 Daniele Darolle \/ Sygma via Getty Images<\/div>\n<\/div>\n<\/div>\n<\/div>\n

Early Years in Martinique<\/h2>\n

Frantz Fanon was born on July 20, 1925, in Fort de France on the island of Martinique in the Caribbean Sea, which is still one of France\u2019s five overseas departments. He was the fifth of eight children. His father was the descendant of African slaves and worked as a customs inspector, and his mother, who had mixed French and Afro-Caribbean roots, was a shopkeeper.<\/p>\n

Since his family belonged to the petty bourgeoisie, they provided Frantz with a good education. In Martinique, he studied at the most prestigious educational institution, the Lycee Victor Schoelcher. In high school, he became a devoted visitor of the Lyceum library, where he enthusiastically read Renaissance writers. It was here that he also studied with Aime Cesaire, a famous poet and one of the founders of the concept of Negritude, which is based on the idea of the identity of the black race.<\/p>\n

Second World War and Racism<\/h2>\n

Fanon managed to earn a secondary education diploma only after taking part in combat in the Second World War, and it was during this period that his anti-colonial beliefs finally formed.<\/p>\n

After the French Third Republic surrendered to Nazi Germany in July 1940, Martinique came under the control of forces loyal to the collaborationist Vichy regime. The United States\u2019 subsequent naval blockade of Martinique in 1943, as well as the disruption of imports from France, led to an acute shortage of food on the island.<\/p>\n

Given these conditions, the Vichy authorities began to harshly repress local supporters of the Allies and practiced racial violence. Fanon, who had witnessed extreme forms of colonial racism, fled Martinique at the age of 18 and traveled to the British colony of Dominica, where he joined the French Resistance forces under the command of Charles de Gaulle.<\/p>\n

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World War II: Troops of a field artillery battery emplace a 155MM Howitzer in France, 1944<\/div>\n
\u00a9\u00a0Getty Images<\/div>\n<\/div>\n<\/div>\n<\/div>\n

After the Allied Normandy landings, Fanon participated in liberating France as part of the French Army. He was seriously wounded in 1944 during battles in Alsace, after which he was awarded the Croix de Guerre.<\/p>\n

However, after the German troops were driven out of France and the Allied forces crossed the Rhine and entered Germany, Fanon and other black soldiers were sent south to Toulon as part of de Gaulle\u2019s policy of removing soldiers from the French Army based on race.<\/p>\n

Fanon was extremely disappointed by the racism he witnessed during the war. Afterwards, he described the events he lived through as \u201ca war between whites, which in no way concerns the colonized.\u201d<\/em> At the same time, Fanon insisted that when freedom is involved, all nations are involved in the struggle, regardless of skin color.<\/p>\n

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World War II. Battle of Bir Hakeim (Lybia). Soldiers of the 1st Free French Division. In June 1942.<\/div>\n
\u00a9\u00a0 adoc-photos \/ Corbis via Getty Images<\/div>\n<\/div>\n<\/div>\n<\/div>\n

Fanon was demobilized on May 18, 1945, and returned to his homeland on September 12, where he received a scholarship for combat participants. Here, in Martinique, he took an active part in the election campaign of his teacher, Aime Cesaire, who ran for the National Assembly of the French Fourth Republic as a candidate from the Communist Party.<\/p>\n

\u2018The Black Man, Slave of His Inferiority, and the White Man, Slave of His Superiority\u2019<\/h2>\n<\/div>\n
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After receiving his bachelor\u2019s degree, Fanon moved to France, where he began studying medicine and psychology at the University of Lyon, and also attended lectures on philosophy, literature, and drama. Among his teachers and mentors was the famous Catalan psychiatrist Francesc Tosquelles, one of the founders of institutional psychotherapy, as well as French phenomenological philosopher Maurice Merleau-Ponty. After graduating with a degree in psychiatry in 1951, Fanon began working in his field.<\/p>\n

In 1952, at the age of 27, Fanon wrote and published his first book in France \u2013 \u2018Black Skin, White Masks\u2019. This was originally intended to be a doctoral dissertation titled \u2018Essay on the Disalienation of the Black\u2019, but it had been rejected by the academic council of the University of Lyon. The work contained a psychoanalysis of the negative impact of colonial enslavement and described an oppressed black man who is perceived as an inferior being in the white world as follows:<\/p>\n

\u201cAll it needs is one simple answer and the black question would lose all relevance.<\/em><\/p>\n

What does man want?<\/em><\/p>\n

What does the black man want?<\/em><\/p>\n

Running the risk of angering my black brothers, I shall say that a Black is not a man.\u201d<\/em><\/p><\/blockquote>\n

As a sophisticated psychoanalyst, Fanon notes that colonial enslavement negatively affects both the colonizer and the victim:<\/p>\n

\u201cBoth the black man, slave to his inferiority and the white man, slave to his superiority, behave along neurotic lines. As a consequence, we have been led to consider their alienation with reference to psychoanalytic descriptions.\u201d<\/em><\/p><\/blockquote>\n

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French Algeria: War of Independance 1954-1962 – military coup algiers 13.05.1958. French colonists storming the government building at Algiers. 15 May 1948.<\/div>\n
\u00a9\u00a0 ullstein bild \/ ullstein bild via Getty Images<\/div>\n<\/div>\n<\/div>\n<\/div>\n

Another topic touched upon is the colonizer\u2019s language, whose use reflects the dependence and subordination for the enslaved people.<\/p>\n

\u201cAll colonized people \u2013 in other words, people in whom an inferiority complex has taken root, whose local cultural originality has been committed to the grave \u2013 position themselves in relation to the civilizing language: i.e., the metropolitan culture.\u201d<\/em><\/p>\n

This book also shows the formation of Fanon\u2019s ideas, which would greatly influence the leaders of national liberation movements in the future:<\/p>\n

\u201cIntellectual alienation is a creation of bourgeois society. And for me bourgeois society is any society that becomes ossified in a predetermined mold, stifling any development, progress, or discovery. For me bourgeois society is a closed society where it\u2019s not good to be alive, where the air is rotten and ideas and people are putrefying. And I believe that a man who takes a stand against this living death is in a way a revolutionary.\u201d<\/em><\/p><\/blockquote>\n

\u2019There Comes a Time when Silence Becomes Dishonesty\u2019<\/em><\/h2>\n

Due to a lack of vacancies, Fanon soon tried to get a job in one of the countries of sub-Saharan Africa, but eventually joined the chef de service at the Blida-Joinville Psychiatric Hospital in Algeria. He arrived there in December of 1953, about a year before the Algerian War of Independence broke out on November 1, 1954.<\/p>\n

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Crowds of Algerians, who support the anti-French anti-independence insurgents, carry French flags and demonstrate before barricades manned by soldiers in Algiers, early 1960s.<\/div>\n
\u00a9\u00a0 Keystone \/ Getty Images<\/div>\n<\/div>\n<\/div>\n<\/div>\n

In fact, Fanon went from one colonized country, Martinique, to another occupied by the same colonial power. Working as a psychiatrist in contact with patients, nurses, and interns, he soon saw the psychological effects of colonialism not only on its oppressed and tortured victims, but also on the French soldiers and officers who used torture to quell anti-colonial resistance. Fanon was responsible for treating the psychiatric disorders of both.<\/p>\n

In 1955, he met Pierre Chaulet, a French-Algerian doctor who had worked with the National Liberation Front during the war. This acquaintance influenced Fanon\u2019s subsequent decision to join the Algerian freedom fighters.<\/p>\n

By the summer of 1956, Fanon realized that he could no longer cooperate with the French authorities, even indirectly, working at the hospital. He decided to leave medical practice and wrote his famous \u2018Letter of Resignation to the Resident Minister\u2019, which later became an influential text in anti-colonialist circles.<\/p>\n

\u201cThere comes a time when silence becomes dishonesty. The ruling intentions of personal existence are not in accord with the permanent assaults on the most commonplace values. For many months my conscience has been the seat of unpardonable debates. And the conclusion is the determination not to despair of man, in other words, of myself. The decision I have reached is that I cannot continue to bear a responsibility at no matter what cost, on the false pretext that there is nothing else to be done,\u201d <\/em>Fanon wrote.<\/p><\/blockquote>\n

As for colonialism, he said the following in this letter<\/a>:<\/p>\n

\u201cI can say that, standing at this crossroads, I was horrified to measure the degree of alienation of the inhabitants of this country. If psychiatry is a medical technique that aims to give a person the opportunity to no longer feel alienated from their surroundings, I must say that an Arab, forever alienated from his country, lives in a state of absolute depersonalization.\u201d <\/em><\/p><\/blockquote>\n

In response to Fanon\u2019s resignation, the colonial authorities decided to expel him from Algeria, and he went to Tunisia, where he openly joined the FLN and worked as an editor at El Moudjahid, for which he wrote articles for the rest of his life.<\/p>\n

Fanon often led FLN diplomatic missions, representing the Algerian resistance in sub-Saharan Africa. During this period, he traveled with a passport issued by the Kingdom of Libya in the name Ibrahim Omar Fanon.<\/p>\n

In 1960, shortly before his death, the Interim Government of Ahmed Ben Bella appointed Fanon as its ambassador to Ghana, and in this capacity, he attended conferences in Accra, Conakry, Addis Ababa, Leopoldville (now Kinshasa), Cairo, and Tripoli.<\/p>\n

Fanon\u2019s Legacy<\/h2>\n
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FILE PHOTO: Frantz Fanon. \u00a9\u00a0Wikipedia<\/div>\n<\/div>\n<\/div>\n<\/div>\n

Upon returning to Tunisia after one of his grueling work trips across the Sahara, Fanon was diagnosed with leukemia. He was initially treated in the USSR, where he went into remission, after which he returned to Tunisia. In his last months, he gave lectures for officers of the Algerian National Liberation Army on the Algerian-Tunisian border.<\/p>\n

However, the disease did not go away, and his friends recommended that he go to the United States for treatment. Frantz Fanon died on December 6, 1961, in Bethesda, Maryland, from bilateral pneumonia after beginning cancer treatment, albeit too late. He was interned in the tomb of the martyrs in Ain Kerma in eastern Algeria under the name Ibrahim Frantz Fanon.<\/p>\n

The book \u2018Black Skin, White Masks\u2019 was the first serious work in which Fanon was able to use tools from various fields of knowledge, including psychoanalysis, philosophy, linguistics, literature, and early concepts of negativity, to analyze the state of neurosis caused by colonialism. \u2018Black Skin, White Masks\u2019 is a basic introduction to understanding the multiple levels of colonial oppression.<\/p>\n

His later works reflect his experiences in Algeria and sub-Saharan Africa. His controversial \u2018The Wretched of the Earth\u2019 from 1961 is addressed mostly to Algerians, whose will to struggle for freedom he actively supported. In a book that the French government censored, Fanon radically defends the right of colonized peoples to use violence. According to the author, since France\u2019s occupation of Algeria was based purely on military coercion, any resistance should also be violent, since the colonialists only understand the language of force.<\/p>\n

\u201cIn the colonial countries, on the contrary, the policeman and the soldier, by their immediate presence and their frequent and direct action maintain contact with the native and advise him by means of rifle butts and napalm not to budge. It is obvious here that the agents of government speak the language of pure force.\u201d<\/em><\/p><\/blockquote>\n

Fanon eventually calls the US the amalgamation of all the evils of Europe:<\/p>\n

\u201cTwo centuries ago, a former European colony decided to catch up with Europe. It succeeded so well that the United States of America became a monster, in which the taints, the sickness, and the inhumanity of Europe have grown to appalling dimensions.\u201d<\/em><\/p><\/blockquote>\n

_______________________________________________<\/p>\n<\/div>\n

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Tamara Ryzhenkova is an orientalist, senior lecturer at the Department of History of the Middle East, St. Petersburg State University, and expert for the \u2018Arab Africa\u2019 Telegram channel.<\/em><\/p>\n

Go to Original – rt.com<\/a><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

13 Jan 2025 – In the book \u2018Black Skin, White Masks\u2019 Fanon was able to use tools from various fields, including psychoanalysis, philosophy, linguistics, literature, and early concepts of negativity, to analyze the state of neurosis caused by colonialism. It is a basic introduction to understanding the multiple levels of colonial oppression.<\/p>\n","protected":false},"author":4,"featured_media":285382,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[127],"tags":[237,867,2642,532,405,2187,433,1936,260,541,551,647],"class_list":["post-285381","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-africa","tag-africa","tag-anglo-america","tag-anti-imperialism","tag-colonialism","tag-colonization","tag-decolonization","tag-europe","tag-frantz-fanon","tag-history","tag-latin-america-caribbean","tag-neocolonialism","tag-slavery"],"_links":{"self":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/285381","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/comments?post=285381"}],"version-history":[{"count":1,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/285381\/revisions"}],"predecessor-version":[{"id":285383,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/posts\/285381\/revisions\/285383"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media\/285382"}],"wp:attachment":[{"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/media?parent=285381"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/categories?post=285381"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.transcend.org\/tms\/wp-json\/wp\/v2\/tags?post=285381"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}