Frantz Fanon

Frantz Fanon

Frantz Fanon
Born Frantz Omar Fanon
20 July 1925 (1925-07-20)
Fort-de-France, Martinique
Died 6 December 1961(1961-12-06) (aged 36)
Bethesda, Maryland, U.S.
Alma mater University of Lyon
Spouse(s) Josie Fanon
Era 20th-century philosophy
Region Western philosophy
School Marxism
Existentialism

Frantz Omar Fanon (French pronunciation: ​[fʁɑ̃ts fanɔ̃]; 20 July 1925 – 6 December 1961) was a Martiniquais-French psychiatrist, philosopher, revolutionary, and writer whose works are influential in the fields of post-colonial studies, critical theory, and Marxism.[1] As an intellectual, Fanon was a political radical, Pan-Africanist, and Marxist humanist concerned with the psychopathology of colonization,[2] and the human, social, and cultural consequences of decolonization.[3][4][5]

In the course of his work as a physician and psychiatrist, Fanon supported the Algerian War of Independence from France, and was a member of the Algerian National Liberation Front. For more than five decades, the life and works of Frantz Fanon have inspired national liberation movements and other radical political organizations in Palestine, Sri Lanka, South Africa, and the United States.[6][7][8] In What Fanon Said: A Philosophical Introduction To His Life And Thought, leading Africana scholar and contemporary philosopher Lewis R. Gordon remarked that "Fanon's contributions to the history of ideas are manifold. He is influential not only because of the originality of his thought but also because of the astuteness of his criticisms...He developed a profound social existential analysis of antiblack racism, which led him to identify conditions of skewed rationality and reason in contemporary discourses on the human being."[9]

Biography

Early life

Frantz Fanon was born on the Caribbean island of Martinique, which was then a French colony and is now a French département. His father, Félix Casimir Fanon, was a descendant of enslaved Africans and indentured Indians and worked as a customs agent. His mother, Eléanore Médélice, was of black Martinician and white Alsatian descent and worked as a shopkeeper.[10] Fanon was the youngest of four sons in a family of eight children, two of whom died in childhood. Fanon's family was socio-economically middle-class. They could afford the fees for the Lycée Schoelcher, then the most prestigious high school in Martinique, where Fanon had the writer Aimé Césaire as one of his teachers.[11]

Martinique and World War II

After France fell to the Nazis in 1940, Vichy French naval troops were blockaded on Martinique. Forced to remain on the island, French sailors took over the government from the Martiniquan people and established a collaborationist Vichy regime. In the face of economic distress and isolation under the blockade, they instituted an oppressive regime; Fanon described them as taking off their masks and behaving like "authentic racists."[12] Residents made many complaints of harassment and sexual misconduct by the sailors. The abuse of the Martiniquan people by the French Navy influenced Fanon, reinforcing his feelings of alienation and his disgust with colonial racism. At the age of seventeen, Fanon fled the island as a "dissident" (the coined word for French West Indians joining Gaullist forces), traveling to British-controlled Dominica to join the Free French Forces.

He enlisted in the Free French army and joined an Allied convoy that reached Casablanca. He was later transferred to an army base at Béjaïa on the Kabylie coast of Algeria. Fanon left Algeria from Oran and served in France, notably in the battles of Alsace. In 1944 he was wounded at Colmar and received the Croix de guerre. When the Nazis were defeated and Allied forces crossed the Rhine into Germany along with photo journalists, Fanon's regiment was "bleached" of all non-white soldiers. Fanon and his fellow Afro-Caribbean soldiers were sent to Toulon (Provence).[7] Later, they were transferred to Normandy to await repatriation.

During the war, Fanon was exposed to severe European anti-black racism. For example, white women liberated by black soldiers, often preferred to dance with fascist Italian prisoners, rather than fraternize with their liberators.[10]

In 1945, Fanon returned to Martinique. He lasted a short time there. He worked for the parliamentary campaign of his friend and mentor Aimé Césaire, who would be a major influence in his life. Césaire ran on the communist ticket as a parliamentary delegate from Martinique to the first National Assembly of the Fourth Republic. Fanon stayed long enough to complete his baccalaureate and then went to France, where he studied medicine and psychiatry.

Fanon was educated in Lyon, where he also studied literature, drama and philosophy, sometimes attending Merleau-Ponty's lectures. During this period, he wrote three plays, which are lost. After qualifying as a psychiatrist in 1951, Fanon did a residency in psychiatry at Saint-Alban-sur-Limagnole under the radical Catalan psychiatrist François Tosquelles. He invigorated Fanon's thinking by emphasizing the role of culture in psychopathology.

After his residency, Fanon practised psychiatry at Pontorson, near Mont Saint-Michel, for another year and then (from 1953) in Algeria. He was chef de service at the Blida–Joinville Psychiatric Hospital in Algeria. He worked there until being deported in January 1957.[13]

France

In France while completing his residency, Fanon wrote and published his first book, Black Skin, White Masks (1952), an analysis of the negative psychological effects of colonial subjugation upon Black people. Originally, the manuscript was the doctoral dissertation, submitted at Lyon, entitled "Essay on the Disalienation of the Black"; the rejection of the dissertation prompted Fanon to publish it as a book. For his doctor of philosophy degree, he submitted another dissertation of narrower scope and different subject. Left-wing philosopher Francis Jeanson, leader of the pro-Algerian independence Jeanson network, read Fanon's manuscript and insisted upon the new title; he also wrote the epilogue. Jeanson was a senior book editor at Éditions du Seuil, in Paris.[14]

When Fanon submitted the manuscript of Black Skin, White Masks (1952) to Seuil, Jeanson invited him for an editor–author meeting; he said it did not go well as Fanon was nervous and over-sensitive. Despite Jeanson praising the manuscript, Fanon abruptly interrupted him, and asked: "Not bad for a nigger, is it?" Jeanson was insulted, became angry, and dismissed Fanon from his editorial office. Later, Jeanson said he learned that his response to Fanon’s discourtesy earned him the writer's lifelong respect. Afterward, their working and personal relationship became much easier. Fanon agreed to Jeanson’s suggested title, Black Skin, White Masks.[14]

Algeria

Fanon left France for Algeria, where he had been stationed for some time during the war. He secured an appointment as a psychiatrist at Blida-Joinville Psychiatric Hospital. He radicalized his methods of treatment, particularly beginning socio-therapy to connect with his patients' cultural backgrounds. He also trained nurses and interns. Following the outbreak of the Algerian revolution in November 1954, Fanon joined the Front de Libération Nationale, after having made contact with Dr Pierre Chaulet at Blida in 1955.

In The Wretched of the Earth (1961, Les damnés de la terre), published shortly before Fanon's death, the writer defends the right of a colonized people to use violence to gain independence. In addition, he delineated the processes and forces leading to national independence or neocolonialism during the decolonization movement that engulfed much of the world after World War II. In defence of the use of violence by colonized peoples, Fanon argued that human beings who are not considered as such (by the colonizer) shall not be bound by principles that apply to humanity in their attitude towards the colonizer. His book was censored by the French government.

Fanon made extensive trips across Algeria, mainly in the Kabyle region, to study the cultural and psychological life of Algerians. His lost study of "The marabout of Si Slimane" is an example. These trips were also a means for clandestine activities, notably in his visits to the ski resort of Chrea which hid an FLN base. By summer 1956 he wrote his "Letter of resignation to the Resident Minister" and made a clean break with his French assimilationist upbringing and education. He was expelled from Algeria in January 1957, and the "nest of fellaghas [rebels]" at Blida hospital was dismantled.

Fanon left for France and travelled secretly to Tunis. He was part of the editorial collective of El Moudjahid, for which he wrote until the end of his life. He also served as Ambassador to Ghana for the Provisional Algerian Government (GPRA). He attended conferences in Accra, Conakry, Addis Ababa, Leopoldville, Cairo and Tripoli. Many of his shorter writings from this period were collected posthumously in the book Toward the African Revolution. In this book Fanon reveals war tactical strategies; in one chapter he discusses how to open a southern front to the war and how to run the supply lines.[13]

Death

Upon his return to Tunis, after his exhausting trip across the Sahara to open a Third Front, Fanon was diagnosed with leukemia. He went to the Soviet Union for treatment and experienced some remission of his illness. When he came back to Tunis once again, he dictated his testament The Wretched of the Earth. When he was not confined to his bed, he delivered lectures to Armée de Libération Nationale (ALN) officers at Ghardimao on the Algero-Tunisian border. He made a final visit to Sartre in Rome. In 1961, the CIA arranged a trip to the U.S. for further leukemia treatment.[15]

Fanon died in Bethesda, Maryland, on 6 December 1961, under the name of "Ibrahim Fanon", a Libyan nom de guerre that he had assumed in order to enter a hospital in Rome after being wounded in Morocco during a mission for the Algerian National Liberation Front.[16] He was buried in Algeria after lying in state in Tunisia. Later, his body was moved to a martyrs' (chouhada) graveyard at Ain Kerma in eastern Algeria. Frantz Fanon was survived by his French wife Josie (née Dublé), their son Olivier Fanon, and his daughter from a previous relationship, Mireille Fanon-Mendès France. Josie committed suicide in Algiers in 1989.[13] Mireille became a professor at Paris Descartes University and a visiting professor at the University of California, Berkeley, in international law and conflict resolution. She has also worked for UNESCO and the French National Assembly, and serves as president of the Frantz Fanon Foundation. Olivier married Valérie Fanon-Raspail, who manages the Fanon website.

Work

Black Skin, White Masks is one of Fanon's important works. In Black Skin, White Masks, Fanon psychoanalyzes the oppressed Black person who is perceived to have to be a lesser creature in the White world that s/he lives in, and studies how navigates the world through a performance of White-ness.[10] Particularly in discussing language, he talks about how the black person's use of a colonizer's language is seen by the colonizer as predatory, and not transformative, which in turn may create insecurity in the black's consciousness.[17] He recounts that he himself faced many admonitions as a child for using Creole French instead of "real French," or "French French," that is, "white" French.[10] Ultimately, he concludes that "mastery of language [of the white/colonizer] for the sake of recognition as white reflects a dependency that subordinates the black's humanity".[17]

Although Fanon wrote Black Skin, White Masks while still in France, most of his work was written in North Africa. It was during this time that he produced works such as L'An Cinq, de la Révolution Algérienne in 1959 (Year Five of the Algerian Revolution, later republished as Sociology of a Revolution and later still as A Dying Colonialism). Fanon's original title was "Reality of a Nation"; however, the publisher, François Maspero, refused to accept this title.

Fanon is best known for the classic analysis of colonialism and decolonization, The Wretched of the Earth.[18] The Wretched of the Earth was first published in 1961 by Éditions Maspero, with a preface by Jean-Paul Sartre.[19] In it Fanon analyzes the role of class, race, national culture and violence in the struggle for national liberation. Both books established Fanon in the eyes of much of the Third World as the leading anti-colonial thinker of the 20th century.

Fanon's three books were supplemented by numerous psychiatry articles as well as radical critiques of French colonialism in journals such as Esprit and El Moudjahid.

The reception of his work has been affected by English translations which are recognized to contain numerous omissions and errors, while his unpublished work, including his doctoral thesis, has received little attention. As a result, Fanon has often been portrayed as an advocate of violence (it would be more accurate to characterize him as a dialectical opponent of nonviolence) and his ideas have been extremely oversimplified. This reductionist vision of Fanon's work ignores the subtlety of his understanding of the colonial system. For example, the fifth chapter of Black Skin, White Masks translates, literally, as "The Lived Experience of the Black" ("L'expérience vécue du Noir"), but Markmann's translation is "The Fact of Blackness", which leaves out the massive influence of phenomenology on Fanon's early work.[20]

For Fanon in The Wretched of the Earth, the colonizer's presence in Algeria is based on sheer military strength. Any resistance to this strength must also be of a violent nature because it is the only "language" the colonizer speaks. Thus, violent resistance is a necessity imposed by the colonists upon the colonized. The relevance of language and the reformation of discourse pervades much of his work, which is why it is so interdisciplinary, spanning psychiatric concerns to encompass politics, sociology, anthropology, linguistics and literature.

His participation in the Algerian Front de Libération Nationale from 1955 determined his audience as the Algerian colonized. It was to them that his final work, Les damnés de la terre (translated into English by Constance Farrington as The Wretched of the Earth) was directed. It constitutes a warning to the oppressed of the dangers they face in the whirlwind of decolonization and the transition to a neo-colonialist, globalized world.[21]

An often overlooked aspect of Fanon's work is that he did not like to write his own pieces. Instead, he would dictate to his wife, Josie, who did all of the writing and, in some cases, contributed and edited.[17]

Influences

Fanon was influenced by a variety of thinkers and intellectual traditions including Jean-Paul Sartre, Lacan, Négritude, and Marxism.[6]

Aimé Césaire was a particularly significant influence in Fanon's life. Césaire, a leader of the Négritude movement, was teacher and mentor to Fanon on the island of Martinique.[22] Fanon was first introduced to Négritude during his lycée days in Martinique when Césaire coined the term and presented his ideas in La Revue Tropique, the journal that he edited with his wife, in addition to his now classic Cahier d'un retour au pays natal[23]. Fanon referred to Césaire's writings in his own work. He quoted, for example, his teacher at length in "The Lived Experience of the Black Man", a heavily anthologized essay from Black Skins, White Masks.[24]

Legacy

Fanon has had an influence on anti-colonial and national liberation movements. In particular, Les damnés de la terre was a major influence on the work of revolutionary leaders such as Ali Shariati in Iran, Steve Biko in South Africa, Malcolm X in the United States and Ernesto Che Guevara in Cuba. Of these only Guevara was primarily concerned with Fanon's theories on violence; for Shariati, Biko and also Guevara the main interest in Fanon was "the new man" and "black consciousness" respectively.[25]

Bolivian indianist Fausto Reinaga also had some Fanon influence and he mentions The Wretched of the Earth in his magnum opus La Revolución India, advocating for decolonisation of native South Americans from European influence. In 2015 Raúl Zibechi argued that Fanon had become a key figure for the Latin American left.[26]

Fanon's influence extended to the liberation movements of the Palestinians, the Tamils, African Americans and others. His work was a key influence on the Black Panther Party, particularly his ideas concerning nationalism, violence and the lumpenproletariat. More recently, radical South African poor people's movements, such as Abahlali baseMjondolo (meaning 'people who live in shacks' in Zulu), have been influenced by Fanon's work.[27] His work was a key influence on Brazilian educationist Paulo Freire, as well.

Fanon has also profoundly affected contemporary African literature. His work serves as an important theoretical gloss for writers including Ghana's Ayi Kwei Armah, Senegal's Ken Bugul and Ousmane Sembène, Zimbabwe's Tsitsi Dangarembga, and Kenya's Ngũgĩ wa Thiong'o. Ngũgĩ goes so far to argue in Decolonizing the Mind (1992) that it is "impossible to understand what informs African writing" without reading Fanon's Wretched of the Earth.[28]

Fanon has also influenced the formation in 2013 of a new South African political party, the Economic Freedom Fighters (EFF) by the former president of the ANC Youth League, Julius Malema.[29]

The Caribbean Philosophical Association offers the Frantz Fanon Prize for work that furthers the decolonization and liberation of mankind.[30]

Fanon's writings on black sexuality in Black Skin, White Masks have garnered critical attention by a number of academics and queer theory scholars. Interrogating Fanon's perspective on the nature of black homosexuality and masculinity, queer theory academics have offered a variety of critical responses to Fanon's words, balancing his position within postcolonial studies with his influence on the formation of contemporary black queer theory.[31][32][33][34][35][36]

Bibliography

Fanon's writings

Books on Fanon

Films on Fanon

References

  1. ↑ "Biography of Frantz Fanon". Encyclopedia of World Biography. Retrieved 8 July 2012.
  2. ↑ Seb Brah. "Franz Fanon à Dehilès: « Attention Boumedienne est un psychopathe". academia.edu.
  3. ↑ Lewis Gordon, Fanon and the Crisis of European Man (1995), New York: Routledge.
  4. ↑ Hussein Abdilahi Bulhan, Frantz Fanon and the Psychology of Oppression (1985), New York: Plenum Press.
  5. ↑ http://www.openanthropology.org/fanonviolence.htm
  6. 1 2 Alice Cherki, Frantz Fanon. Portrait (2000), Paris: Seuil.
  7. 1 2 David Macey, Frantz Fanon: A Biography (2000), New York: Picador Press.
  8. ↑ Nigel Gibson, Fanonian Practices in South Africa, University of KwaZulu-Natal Press, Pietermaritzburg, 2011.
  9. ↑ Gordon, Lewis R.; Cornell, Drucilla (2015-01-01). What Fanon Said: A Philosophical Introduction to His Life and Thought. Fordham University Press. ISBN 9780823266081.
  10. 1 2 3 4 Gordon, Lewis R.; Cornell, Drucilla (2015-01-01). What Fanon Said: A Philosophical Introduction to His Life and Thought. Fordham University Press. p. 26. ISBN 9780823266081.
  11. ↑ Liukkonen, Petri. "Frantz Fanon". Books and Writers (kirjasto.sci.fi). Finland: Kuusankoski Public Library. Archived from the original on 10 February 2015.
  12. ↑ David Macey, "Frantz Fanon, or the Difficulty of Being Martinican", History Workshop Journal, Project Muse. Retrieved 27 August 2010.
  13. 1 2 3 Alice Cherki, Frantz Fanon. Portrait (2000), Paris: Seuil; David Macey, Frantz Fanon: A Biography (2000), New York: Picador Press).
  14. 1 2 Cherki, Alice (2006). Frantz Fanon: A Portrait. Cornell University Press. p. 24. ISBN 978-0-8014-7308-1.
  15. ↑ Angelo Codevilla, Informing Statecraft (1992, New York).
  16. ↑ Bhabha, Homi K. "Foreword: Framing Fanon" (PDF). Retrieved September 10, 2016.
  17. 1 2 3 Gordon, Lewis (2015). What Fanon Said. New York: Fordham University Press.
  18. ↑ Sartre, Jean-Paul. "Preface". Fanon, Frantz. Black Skin, White Masks, trans. Charles Lam Markmann (1967, New York: Grove Press)
  19. ↑ "Extraits de la préface de Jean-Paul Sartre au "Les Damnés de la Terre" (Extracts from the preface by Jean-Paul Sartre to The Wretched of the Earth)" (in French) (Winter 1996 ed.). Tambour Journal. Retrieved 14 February 2007.
  20. ↑ Moten, Fred (Spring 2008). "The Case of Blackness". Criticism. 50 (2): 177–218. doi:10.1353/crt.0.0062.
  21. ↑ "Two 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. Comrades, have we not other work to do than to create a third Europe? [...] It is a question of the Third World starting a new history of Man, a history which will have regard to the sometimes prodigious theses which Europe has put forward, but which will also not forget Europe's crimes, of which the most horrible was committed in the heart of man, and consisted of the pathological tearing apart of his functions and the crumbling away of his unity. And in the framework of the collectivity there were the differentiations, the stratification and the bloodthirsty tensions fed by classes; and finally, on the immense scale of humanity, there were racial hatreds, slavery, exploitation and above all the bloodless genocide which consisted in the setting aside of fifteen thousand millions of men. So, comrades, let us not pay tribute to Europe by creating states, institutions and societies which draw their inspiration from her." The Wretched of the Earth – "Conclusions".
  22. ↑ The Norton Anthology of Theory and Criticism, second edition, 2010, p. 1438.
  23. ↑ Gordon, Lewis R.; Cornell, Drucilla (2015-01-01). What Fanon Said: A Philosophical Introduction to His Life and Thought. Fordham University Press. ISBN 9780823266081.
  24. ↑ Imre Szeman and Timothy Kaposy (eds), Cultural Theory: An Anthology, 2011, Wiley-Blackwell, p. 431.
  25. ↑ Lewis R. Gordon, T. Denean Sharpley-Whiting, & Renee T. White (eds), Fanon: A Critical Reader (1996: Oxford: Blackwell), p. 163, and Bianchi, Eugene C., The Religious Experience of Revolutionaries (1972: Doubleday), p. 206.
  26. ↑ Red-hot interest in Fanon, Raul Zibechi, 2015
  27. ↑ Nigel C. Gibson, "Upright and free: Fanon in South Africa, from Biko to the shackdwellers' movement (Abahlali baseMjondolo)", Social Identities, 14:6, 2008, pp. 683–715.
  28. ↑ Vincent B. Leitch et al. (eds), The Norton Anthology of Theory & Criticism, second edition 2010: New York: W. W. Norton & Company, pp. 1437-8.
  29. ↑ "Founding manifesto of the Economic Freedom Fighters", Politicsweb, 25 July 2013.
  30. ↑ Enrique Dussel website
  31. ↑ Alessandrini, Anthony C. (1999). Frantz Fanon: Critical Persepectives. Routledge.
  32. ↑ Pellegrini, Ann (1997). Performance Anxieties: Staging Psychoanalysis, Staging Race. Routledge.
  33. ↑ Stecopoulos, Harry (1997). "Fanon: Race and Sexuality". Race and the Subject of Masculinities. Duke University Press. pp. 31–38.
  34. ↑ Mars-Jones, Adam. "Black is the colour".
  35. ↑ Kobena, Mercer (1996). "The fact of Blackness: Frantz Fanon and Visual Representation". In Read, Alan. Decolonization and Disappointment: Reading Fanon's Sexual Politics. Seattle: Bay Press.
  36. ↑ Fuss, Diana (1994). "Interior Colonies: Frantz Fanon and the Politics of Identification". Diacritics. 24 (2/3): 19–42. doi:10.2307/465162. JSTOR 465162.

Further reading

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