Frantz Fanon | |
|---|---|
 | |
| Born | July 20, 1925 Fort-de-France, Martinique, French West Indies |
| Died | December 6, 1961 (aged 36) Bethesda, Maryland, USA |
| Cause of death | Leukemia |
| Known for | Black Skin, White Masks, The Wretched of the Earth |
Frantz Fanon (July 20, 1925 – December 6, 1961) was a psychiatrist, anti-colonial political theorist, author, and revolutionary from the Caribbean island of Martinique. He is the author of various works including Black Skin, White Masks (1952) and The Wretched of the Earth (1961). Born as a colonial French subject, he eventually travelled to France for his education in psychiatry. In the latter portion of his life, he was involved with the Algerian National Liberation Front (French: Front de Libération Nationale; FLN) in the Algerian independence struggle against the French.[1] He also worked in Tunisia with Algerian independence forces, and served as the Ambassador to Ghana for the Provisional Algerian Government. He passed away in 1961, after being diagnosed with leukemia.[2]
Fanon's political thought deals heavily with the implications and consequences of colonization, focusing considerably on anti-colonial struggles of his time as well as on the effects of colonization on the human psyche.
In 1953, Fanon was named the Head of the Psychiatry Department of the Blida-Joinville Hospital in Algeria. There, via his patients, Fanon gained increased insight into the torture and brutality ongoing under French rule. In 1956, Fanon resigned from his position with the French government to struggle for Algerian independence.[2][3] He documented French atrocities for the French and Algerian media.[4] According to Fanon, the only way for anti-colonial governments to prevent military coups is to politically educate the army and create civilian militias.[5]
Early Life and Education
Early life (1925-1943)
One of eight children, Frantz Fanon was born on the 20 July 1925 in Fort-deFrance, the capital of Martinique (then a French colony and a département). His father, Casimir Fanon was a minor customs official, his mother Elanore Fanon kept a shop. Most of the Fanon family was educated; five of the children went to France for higher education. By the standards of the white creoles or békés (descendants from the original plantation-owners and white businessmen), the family was not wealthy, but the Fanon’s were prosperous enough to employ domestic help and to pay for piano lessons for Frantz’s sisters.[6] Fanon attended Lycée Victor Schoelcher in Fort-de-France and gained a reputation as an avid reader and keen footballer. Joby, two years older, shared Frantz’s bed, friends and passion for football. But Joby and Frantz were also members of a gang; again Frantz was the dominant figure, organising petty misdemeanours and scuffles with rivals[7], something attested to by Fanons relatives.[6] As Fanon grew into adolescence, his interest in football waned. He spent hours every week in the public library, reading French literature and philosophy. Pupils were taught that they were French and European[7].
The war declared in 1939 led to panic in Martinique: schools closed and trenches were dug, precautions for air raids that did not come. Frantz and Joby were sent to their uncle Edouard Fanon, a teacher, in the countryside. After two years, the school was reopened. This school was at the time the most prestigious high school in Martinique, where Fanon came to admire one of the school's teachers, poet and writer Aimé Césaire. They met in 1940, where he was known for his epic poem Cahier d’un retour au pays natal.[7]
Fanon’s great-grandfather was the son of a slave. He owned land on the Atlantic coast and grew cocoa. Fanon’s mother, Éléonore, was born to unmarried parents. Her father’s white predecessors were said to have come from Strasburg, Austria; the name ‘Frantz’ was said to reflect this distant European ancestry.[7]His parents encouraged him to speak French instead of creole, the language of the “lower” classes, in his interaction with the larger society[8], as was common practice in Antillian society at the time, being percieved as a simplified "Negro-french".[7] Fanon writes:
"The middle class in the Antilles never speak Creole except to their servants. In school the children of Martinique are taught to scom the dialect. One avoids Creolisms. Some families completely forbid the use of Creole, and mothers ridicule their children for speaking it."[9]
Martinique at the time had a population of 43,000 (1925). Sugar production had gradually become less profitable. Agricultural wage-labourers attempted to find work in the docks and coal depot, as there was a agricultural crisis. The town centre became home to shopkeepers, lawyers and doctors. Easily eradicable diseases where prevalent, including elephantiasis, tuberculosis and leprosy; only in the 1950s was malaria eradicated.[7] Fanon describes Marinique "racial structure" as follows:
"In Martinique it is rare to find hardened racial positions. The racial problem is covered over by economic discrimination and, in a given social class, it is above all productive of anecdotes. Relations are not modified by epidermal accentuations . . . In Martinique, when it is remarked that this or that person is in fact very black, this is said without contempt, without hatred. One must be accustomed to what is called the spirit of Martinique in order to grasp the meaning of what is said."[8]
he also writes in Black Skins White Masks:
At the age of twenty-at the time, that is, when the collective unconscious has been more or less lost, or is resistant at least to being raised to the conscious level-the Antillean recognizes that he is living an error. Why is that? Quite simply because-and this is very important-the Antillean has recognized himself as a Negro, but, by virtue of an ethical transit, he also feels {collective unconscious) that one is a Negro to the degree to which one is wicked, sloppy, malicious, instinctual. Everything that is the opposite of these Negro modes of behavior is white. This must be recognized as the source of Negrophobia in the Antillean. In the collective unconscious, black =ugliness, sin, darkness, immorality. In other words, he is Negro who is immoral. If I order my life like that of a moral man, I simply am not a Negro. Whence the Martinican custom of saying of a worthless white man that he has "a nigger soul.• Color is nothing, I do not even notice it, I know only one thing, which is the purity of my conscience and the whiteness of my soul. "Me white like snow," the other said."[10]
World War II and Martinique (1943-1945)
After the fall of France in 1940, power in Martinique was concentrated in the hands of Admiral Robert, Commander of the West Atlantic Fleet and High Commissioner for the West Indian colonies since August 1939. Although the mayors of Martinique were ready to rally to De Gaulle’s call for resistance, Robert’s sympathies were with the collaborationist Vichy Government. The island was therefore blockaded by the Allies until 1943. Food shortages, inflation and a housing crisis were the result of the presence of the thousands of troops and sailors now on the island. The french navy was widely percieved as a racist occupation force, and thei expeditions to requsition food led to open conflict between french soldiers and the people from Martinique. The békés supported Robert, wheras many Antillians supported de Gaulle. Some Antillians (labelled "dissidents") therefore attempted to voyage to Dominica, a English colony, to join the "Free French Forces". Among them was Fanon, who on his third attempt managed to reach Dominica, but could not enlist as Robert was overthrown in 1943 and replaced by a pro-Gaulle government. Fanon thereupon returned to Fort-de-France, and enlisted in the Fifth Infantry Batallion, which consisted of 1,200 black volunteers. In late 1943, Fanon sailed for basic military training in North Africa (including Algeria).
Fanon was part of the invasion force that landed near Toulon in August 1944 and then pushed north along the Napoleonic Road through the Alps and into Alsace. In November 1944 he was wounded while reloading a mortar, mentioned in dispatches and decorated with the Croix de Guerre for his bravery under fire.[6]
Fanon noted that it seemed to be black troops who were sent into combat first. The Martiniquans maintained their peculiar rank, neither natives nor complete Frenchmen, but as they progressed north the army made the decision to ‘whiten’ the division. Fanon entered the war with a sense of France’s imperfection but also illusions of justice in an empire and nation indivisible. He would return with these ideas in tatters[7]:
"If I don’t come back, and if one day you should hear that I died facing the enemy, console each other, but never say: he died for the good cause. [. . .] This false ideology that shields the secularists and the idiot politicians must not delude us any longer. I was wrong!"[7]
He further elaborates on this point in Black Skin, White Masks:
"When I was in military service I had the opportunity to observe the behavior of white women from three or four European countries when they were among Negroes at dances. Most of the time the women made involuntary gestures of flight, of withdrawing. their faces filled with a fear that was not feigned. And yet the Negroes who asked them to dance would have been utterly unable to commit any act at all against them, even if they had wished to do so"[11]
France (1945-1953)
Political Life and Death
Algeria and the FLN (1953-1961)
Death (1961)
Work and Thought
Black Skin, White Masks
A Dying Colonialism
The Wretched of the Earth
Toward the African Revolution
Other Works and Interpretation
Legacy
Bibliography
- Black Skin, White Masks (1952)
- A Dying Colonialism (1959)
- The Wretched of the Earth (1961)
- Toward the African Revolution (1964)
- Alienation and Freedom (2018)
References
- ↑ “Remembering Algerian Revolutionary Frantz Fanon.” teleSUR, Dec. 6, 2017. Archived 2022-08-18.
- ↑ 2.0 2.1 “Martinique and Algeria’s Franz Fanon Remembered.” teleSUR. 2016. Archived 2023-03-19.
- ↑ Drabinski, John. "Frantz Fanon." Stanford Encyclopedia of Philosophy. Stanford.edu. Mar 14, 2019. Archived 2023-03-19.
- ↑ Vijay Prashad (2008). The Darker Nations: A People's History of the Third World: 'Algiers' (p. 121). [PDF] The New Press. ISBN 9781595583420 [LG]
- ↑ Vijay Prashad (2008). The Darker Nations: A People's History of the Third World: 'La Paz' (p. 139). [PDF] The New Press. ISBN 9781595583420 [LG]
- ↑ 6.0 6.1 6.2 David Macey (1996). Frantz Fanon 1925-1961. History of Psychiatry, 7 (28), 489-497. doi: 10.1177/0957154x9600702802 [HUB]
- ↑ 7.0 7.1 7.2 7.3 7.4 7.5 7.6 7.7 Leo Zeilig (2021). Frantz Fanon: A Political Biography (pp. 15-27). I.B.Tauris. [LG]
- ↑ 8.0 8.1 Peter Hudis (2015). Frantz Fanon: Philosopher of the Barricades: 'The Path to Political and Philosophical Commitment' (p. 14). London: Pluto Press. [LG]
- ↑ Frantz Fanon (1986 (1952)). Black Skins, White Masks (p. 20). [PDF] London: Pluto Press, translated by Charles Lam Markmann.
- ↑ Frantz Fanon (1986 (1952)). Black Skin, White Masks (pp. 192-193). [PDF] London: Pluto Press, translated by Charles Lam Markmann.
- ↑ Frantz Fanon (1986 (1952)). Black Skins, White Masks (p. 156). [PDF] London: Pluto Press, translated by Charrles Lam Markmann.