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Fanon’s dramatic re-telling of the train episode and the pre-theoretical, racial
assumptions apparent in the child’s remarks about Fanon serve a two-fold function.
First, the narrative calls attention to the de ciencies of Merleau-Ponty’s corporeal
schema. Second, the narrative highlights the way in which phenotypic or so-called
“racial” di erences—as negatively interpreted by the dominant group in a given
historical epoch—close o or a least severely hinder the possibilities of freedom, as
well as personal and cultural transformation for the oppressed group. Hence, Fanon
o ers his historico-racial schema as a corrective. Yet, his account also includes the
racial-epidermal schema. Whereas the historico-racial schema brings to light the
historical contingencies and mythological narratives imposed upon blacks, the
racial-epidermal schema speaks to the sedimentation of the so-called “black
essence.” In other words, once the new narrative of what it means to be a black
person, which includes the various meanings that have been assigned to phenotypic
di erences, has become xed, ossi ed and even naturalized in the social
consciousness and cultural and legal practices, the black essence has been
successfully created.[2]
Notes
[2] On the movement and interpretation of Fanon’s schemata, I follow Weate, who
views the racial epidermal schema as “a later stage in psychosomatic disintegration
and alienation” (p. 174). Weate describes the movement to the epidermal schema as
Fanon’s attempt to trace a “genealogy of racial essentialism” (p. 173). As he
explains, “[t]he epidermal marks the stage where historical construction and
contingency is e aced and replaced with the facticity of esh. The colour of skin
now appears to be intrinsically signi cant. With the outset of epidermalization, we
are at the edge of being-for-others sedimenting into an essence, a ‘fact’ of
blackness. Fanon is therefore demonstrating that essentialism is a discourse derived
from a perversive repression of history. By marking the two stages of the ‘historico-
racial’ and then the ‘racial-epidermal’, he is therefore contesting the view that
essentialism, and in particular black essentialism, is grounded in a biological
problematic. For Fanon, the essentialization of blackness is the product of a
concealed perversion of history. It is only once this concealment is consolidated
(through epidermalization) that questions concerning the biological ground of race
arise. The distinction he makes between the two stages of schematization or
epistemic enframing therefore allow biologistic discourses around race to be seen as
phenomena derivative upon a prior perversion of history that is subsequently
concealed” (“Fanon, Merleau-Ponty and the Di erence of Phenomenology,” pp.
174-75).
November 20, 2009 / Frantz Fanon, Michel Foucault, Postmodernism, Race Issues, Social Justice /
Black Skin White Masks
With this background in mind, we turn to Fanon’s text in order to understand why
he substitutes his historical-racial schema and epidermal racial schema for Merleau-
Ponty’s notion of a corporeal schema. Fanon argues that a phenomenology of
blackness—the experience of skin di erence and of being the black other—can only
be understood in the encounter with whiteness or more precisely, the white
imagination.[2] That is, in a mostly black community in the Antilles, Fanon was
“content to intellectualize these di erences”; however, once he entered the white
world and felt the weight of the “white gaze,” he experienced his otherness and
became aware of pre-theoretical racial attitudes which up to that point had not
existed for him.[3] In his chapter, “The Lived Experience of the Black,” Fanon
recounts his experience on a train of being “ xed” by a white other—an other which
happened to be a child who had already been habituated to see blacks as de ned by
the white imagination. As the child’s refrain, “Look! A Negro!,” crescendoed forth
and came to a close with a fearful questioning of the “Negro’s” next move, Fanon
not only experienced the gaze of the white other, he also began to see himself
through the white gaze.
A few paragraphs before his description of the train episode with the child, Fanon
mentions Merleau-Ponty’s corporeal schema, highlighting the di culties that a
black person experiences in a white-scripted world because of his skin color and the
various meanings that have been given to these and other embodied di erences. In
Merleau-Ponty’s account, the reciprocal and tting relation between body and the
world gives rise to the possibility of a mutual constructing and transforming of both.
The body is not a mere object in space, but rather is our way of being in a spatio-
temporal world; it is the background “always tacitly understood.”[5] With his
corporeal schema, Merleau-Ponty emphasizes the body’s free agency in its ability to
both disclose and transform the historical world.[6]
Fanon, however, is not satis ed with this generic schema and thus introduces his
historical-racial schema, which is imposed on him by the white other. For Fanon,
Merleau-Ponty’s inclusive, universal rendering of the corporeal schema through
which the self and world emerge does not account for the disparity of experience
between whites and blacks with regard to their ability to actively participate and
transform themselves and the world. As Jeremy Weate explains,
Notes
[1] Admittedly, I am speaking of the body in a rei ed way; however, body should not
be understood as a res, but rather as a crucial aspect of the psychosomatic whole,
which constitutes a human being.
[6] Fanon describes with ironic overtones Merleau-Ponty’s account as follows, “[a]
slow construction of my self as a body in a spatial and temporal world seems to be
the schema. It is not imposed on me; it is rather a de nitive structuring of my self
and the world” (Black Skin, White Masks, p. 91)
November 17, 2009 / Frantz Fanon, Maurice Merleau-Ponty, Race Issues / Black Skin White Masks,
Lived Experience of the Black / 3 Comments
I came into the world imbued with the will to nd a meaning in things, my spirit
lled with the desire to attain the source of the world, and then I found that I
was an object in the midst of other objects […] The movements, the attitudes,
the glances of the other xed me there, in the sense in which a chemical solution
is xed by a dye.[4]
This sense of being xed by the other was so overbearing that it produced in Fanon a
desire to be invisible, to exist as the anonymous one (59). “I slip into corners, I
remain silent, I strive for anonymity, for invisibility. Look, I will accept the lot, as
long as no one notices me!”[5] All of this leads van Leeuwen to conclude that the
racist does not view the other as an absence or empty place in being, but rather as a
“surplus of being. So the basic dynamic of racism must be understood as an escape
from the human lack of being (le néant) to the order of things (l’être), a solidi cation
of freedom into total ethnic security” (59-60). If I understand van Leeuwen here
(and I may not given my lack of knowledge of Lewis Gordon and Sartre, so I welcome
correction), the “human lack of being” is not absence for Sartre, rather nothingness
(néant) is a constitutive element of a human consciousness. As van Leeuwen
explains, “nothingness (néant) as a technical concept denotes a lack of properties,
and is opposed to being (être)” (53). Nothingness is thus closely tied to freedom or
what Sartre calls “transcendence,” whereas being speaks of xity, in Sartre’s
vocabulary, “facticity.” In our human existence and being-in-the-world, we
struggle to embrace and live authentically within the constant interplay of freedom
and facticity, and this freedom/facticity ambiguity is unbearable for the racist. In
viewing him/herself as well as the other as having xed essences (where each
essence possesses certain inherent capacities and limitations de ned by the
ingroup-e.g., the racist’s essence is perceived as good and the other’s essence bad,
awed or de cient), the racist in e ect is engaged in a ight from freedom, from
transcendence, from the néant that cannot be xed, determined, and controlled.
As I mentioned, I haven’t read Gordon’s work yet (but I look forward to doing so), so
I cannot evaluate van Leeuwen’s claims concerning Gordon’s use of Sartre; however,
I did not sense that van Leeuwen failed to appreciate the many insights of Gordon’s
work. Rather, his focus was on Gordon’s use of Sartre’s categories in his explications
of the phenomenology of racism.
Notes
[1] Cited in bell hooks, Black Looks: Race and Representation (Boston: South End
Press, 1992), p. 168.
[3] Cited in van Leeuwen, Jean-Paul Sartre, “Return from the United States,” in
Gordon (ed.), Existence in Black, pp. 83-89, p. 84.
January 24, 2009 / bell hooks, Cultural theorists/critics, philosophers of race and social activists, Frantz
Fanon, Free Will/Freedom, Lewis Gordon, Race Issues, Social Justice / bell hooks, Black Looks: Race and
Representation, Black Skin White Masks, Frantz Fanon, Lewis Gordon, Other-Rei cation,
Phenomenology of Racism / 10 Comments
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