Beruflich Dokumente
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HIS SPECIAL section is prompted by the fact that 2011 will see the
50th anniversary of Frantz Fanons death and of the posthumous
publication of his The Wretched of the Earth with its manifestly
unbridled voluntarism in the rhetoric of revolutionary agency (Sekyi-Out,
1996: 48). For although Fanons insistence that the subjective realm could
be both a measure of colonial encounters and a site for the demolition of
colonialist structures and eects has appealed to those who would read
Black Skins, White Masks as a study of postcolonial phenomenology and as
Fanons key text, here instead the challenge is to place the arguments and
the spirit of The Wretched centre-stage, to ask contributors to take up this
book, with its more overtly accusatory style and stance, and to assess how
this study reads 50 years on. That said, Fanons concern with how settlercolonialism feels for the colonized certainly still infuses this work insofar
as Fanon stands in a tradition with du Bois, exploring the double consciousness of racialized oppression. This mode of analysis remains not least
because his training as a psychiatrist and his encounters with his patients
indicated to him the profound sense in which colonialism forces the people
it dominates to ask themselves repeatedly In reality, who am I?, thereby
creating many sometimes ineaceable wounds and making the cure of the
native problematic, if that means to make him passive and settle him
Theory, Culture & Society 2010 (SAGE, Los Angeles, London, New Delhi, and Singapore),
Vol. 27(7- 8): 7^15
DOI: 10.1177/0263276410383721
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delivered his thoughts (Young, 2001: 278^9, 2005). After the Accra conference, the success of the Cuban revolution of 1959 made violent revolution
seem more overtly credible, encouraging the USSR and China to lend support to it, and providing a strong point of contrast to those West African
countries such as Co te dIvoire and Senegal that had negotiated their way
from beneath colonialism but were still under French control in ways that
Fanon regarded as divisive, evidenced not least by their failure to support
the Algerians in the liberation struggle (see Fanon on Cuba, 1967[1961]:
76^7; Young, 2005: 37). As Robert Young points out, it is evident in
The Wretched that Fanon understood that the Cold War was bound up
with, and was even being played out in, the hot wars of anti-colonial struggle. The book was widely banned; in South Africa, where it was considered
a threat to national security (Young, 2005: 40), to Latin America, where
children are only now digging up their copies from the gardens where their
parents buried them decades ago.
Fanon took stances that were often against the grain, and was not
easily brought to causes into which others may have wished to enrol him.
It is his work as a psychiatrist that provides Maceys starting point here, as
he explores the sense in which Fanon exposed forms of racism on which psychiatric practice was based, that understood the Arab natives through a
lens of primitivism and as instinctively dishonest. Thus Fanon is embarrassing for that profession, argues Macey, because of the attention he drew to
psychiatrys racism, just as he was embarrassing for Martinique, even for
the Left there, since he was so dismissive of its potential for independence
and, without regret, portrayed its mostly Creole-based folklore as likely to
fade away. A residual Schoelcherism in Fanon sees him harshly criticize
the attitude that has the freed embrace their former oppressors in gratitude.
But what should be embarrassing, Macey suggests, is the continued relevance of his analyses of racism ^ the echoes that his work continues to nd
around the world, including in France.
Mohammed Bamyeh draws our attention to, among other things, the
cases that Fanon presents in the nal chapter of The Wretched, Colonial
War and Mental Disorders. Fanon, whose discourse was one of violence
against the colonizer, was professionally engaged in healing and in providing
aid even to those who were torturers. Thus does Fanon tell us about the
police ocer-torturer who was haunted by screams, especially the screams
of the ones who died at the police headquarters (1967[1961]: 214), and who
came face to face with one he had so tortured in Fanons hospital; Fanon
took him to his house and helped him as he recovered from an anxiety
attack. But it is not the contradiction in Fanon that is at stake for Bamyeh,
but rather the forms of abstraction that are articulated by some of Fanons
patients and that can be used to justify, even incite, violence. This is evidenced in Fanons case of the two teenagers who killed a European classmate
whom they knew; he was a good friend of ours, one says, moving swiftly
to one day we decided to kill him, because the Europeans want to kill all
the Arabs (1967[1961]: 217). At another level, technologies of war and their
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either stray beyond their expected zones or are rendered as security problems, the prism through which populations are routinely governed nowadays. The discourse of security, with its attendant media-fuelled easy
anthropological and quasi-psychology of the home grown, is eclipsing any
notion that investment is still required in projects that foster anti-racist
multiculturalism.
The contemporary fortunes of multiculturalism is a concern for
Franc oise Verge's, who in her contribution points to the particular postcoloniality of France, where the history of slavery is so muted as to constitute
denial, and where the idea of France is routinely dissociated from its violent
colonial exploits such that it can be posited as a nation engaged in an innocent pursuit of civilization in the face of those who would pull it back into
disruptive and costly discussions about dierence. A reactionary gesture
gives airtime to those who, using the rhetoric of plain-speaking, question
why Frances mission should be derailed or delayed by attending to those
who rake over the past. After all, they imply, what right do these Others,
who were liberated after all, have to shape contemporary debates? In this
desire to close down discussions of the importance of slavery and of colonial
violence, Verge's sees contemporary problems articulated without reference
to history, and those working to provide historical imaginations through cultural institutions attacked by conservative politicians who regard the promotion of multiculturalism through the restoration of historical understanding
as an attack on French values. It may be important, argues Verge's, to see
how the continual redrawing of the lines of what it means to be French
reects not only the distance between the universal ideal and the reality of
the colony, especially Algeria, but also that between the former and the
rst period of colonization and slavery. Here we can begin to see the
modes by which lives become, or do not become, recognized as subjects
included in national narratives, and are deemed to be entitled to explore
their subjectivities in relation to those narratives.
Both Gilroy and Hage explore what the third stage of Fanons intellectual might be, how its new humanism is to be understood. Ghassan Hage
agrees with Hardt and Negris (2009) recent notion that a new humanity
cannot emerge from an antimodernity, and that a positive re-imagining of
possibilities is required to avoid being stuck in the third phase. But Hage
wonders about the value accorded to universality in anti-racist discourse,
and whether there is some ambivalence towards it, since a desire for
acknowledgement of particularities is also understood as an anti-racist sentiment and stance. It is the fear of being xed that means there is perhaps a
desire, or even a need, for vacillation between universality and particularity.
The hope and the dashing of the hope for universal values is arguably at
the heart of Fanons experience of ghting for France only to experience its
racism rst hand. Hage wishes to term this process mis-interpellation and,
reading Fanons Look, a Negro! passage, he argues that Fanons writings
are in part an exploration of that pull of the universal and the fall to the particular, a traumatic experience of non-subject constitution since, unlike
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and the struggles taking place today seem to protect dierent loyalties and
visions, so that it is not clear that todays struggles are struggles which are
for national existence, for its culture, for its creation, in the way that Fanon
argued with Algeria in mind (1967[1961]: 197). Of course it is important to
attend to contemporary specicities, therefore, and not to read Fanon into
the contemporary world too easily. By the same token, this world is not
unconnected to that of which he wrote. It remains as necessary now as
then to argue for better, sustained reection on the entwined histories of
colonialism and the inequities that have positioned some as the teachers or
propagators of Democracy as such; there remain many elisions and many
paradoxes that would not have been lost on Fanon. Starting a new history,
for Fanon, meant having regard to the sometimes prodigious theses which
Europe has put forward, but it did not seek merely to follow for it would
also not forget Europes crimes (1967[1961]: 254). No, we do not want to
catch up with anyone, he wrote in the Conclusion to The Wretched, but:
[w]hat we want to do is to go forward all the time, night and day, in the company of Man, in the company of all men. The caravan should not be
stretched out, for in that case each line will hardly see those who precede
it; and men who no longer recognise each other meet less and less together,
and talk to each other less and less. (1967[1961]: 254)
References
Bell, V. (2002) The Violence and the Appeal of Raciologies: Colonialism, Camps
and Cosmopolitan Utopias (A Review Essay), Theory, Culture & Society 19:
245^54.
Fanon, F. (1967 [1961]) The Wretched of the Earth, trans. C. Farrington.
Harmondsworth: Penguin.
Gilroy, P. (1993) The Black Atlantic: Modernity and Double Consciousness.
London: Verso.
Hardt, M. and T. Negri (2009) Commonwealth. Cambridge, MA: Harvard
University Press.
Macey, D. (2002) Frantz Fanon: A Life. New York: Picador.
Sekyi-Out, A. (1996) Fanons Dialectic of Experience. Cambridge, MA: Harvard
University Press.
Young, R. (2001) Postcolonialism: An Historical Introduction. Oxford: Blackwell.
Young, R. (2005) Fanon and the Turn to Armed Struggle in Africa, Wasari 44:
33^41.