Frantz Fanon
Według Fanona kolonializm niszczy umysły skolonizowanych tak samo jak ich ziemie, a wyzwolenie się oznacza złamanie jego uścisku na ciele i obrazie siebie.
Umiejscowienie
Psychiatra z Martyniki, który kierował oddziałem szpitala Blida-Joinville w Algierii i przystąpił do algierskiej wojny o niepodległość: kolonialne spojrzenie utrwala Czarnych jako przedmioty („Czarna skóra, białe maski”, 1952), a dekolonizacja musi przekształcić ludzi, nie tylko państwa („Wyklęty lud ziemi”, 1961).
Kluczowe idee
- Spojrzenie kolonialne
- Dekolonizacja
Nauczyciele: Aimé Césaire
Wpływ
Pod wpływem 7
Georg Wilhelm Friedrich Hegel
pod wpływem
Fanon reread Hegel’s dialectic of lord and bondsman for the colonial situation, where the master wants work, not recognition, from the slave (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952), “Le Nègre et Hegel”; SEP “Frantz Fanon”
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Georg Wilhelm Friedrich Hegel › 1770–1831
Karol Marks
pod wpływem
Fanon held that ‘Marxist analysis should always be slightly stretched’ in the colonies, where the peasantry, not the proletariat, is revolutionary (Les Damnés de la terre, 1961). F. Fanon, Les Damnés de la terre (1961); SEP “Frantz Fanon”
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Karol Marks › 1818–1883
Sigmund Freud
pod wpływem
The introduction to Black Skin, White Masks (1952) starts from Freud, who against the constitutional psychiatry of his time took the individual’s history into account; beside phylogeny and ontogeny Fanon set sociogeny – the alienation of the colonised is not an individual question. F. Fanon, Peau noire, masques blancs (1952), introduction
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Sigmund Freud › 1856–1939
Karl Jaspers
pod wpływem
Fanon cited Jaspers’ idea of a metaphysical guilt from The Question of German Guilt (1946) – a solidarity that makes everyone co-responsible for every wrong in the world – to hold Europe answerable for colonial racism; the passage in Black Skin, White Masks (1952) has not been checked here. F. Fanon, Peau noire, masques blancs (1952); K. Jaspers, Die Schuldfrage (1946; French La culpabilité allemande, 1948)
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Karl Jaspers › 1883–1969
Jacques Lacan
pod wpływem
In Black Skin, White Masks (1952, ch. 6) Fanon took up Lacan’s mirror stage in a long note: once the mechanism Lacan described is grasped, the real Other for the white man is the Black man, perceived on the level of the body image. F. Fanon, Peau noire, masques blancs (1952), ch. 6 “Le nègre et la psychopathologie”; J. Lacan, “Le stade du miroir” (1936/1949)
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Jacques Lacan › 1901–1981
Maurice Merleau-Ponty
pod wpływem
Fanon, who heard Merleau-Ponty in Lyon, found a ‘historico-racial schema’ beneath the phenomenological body schema in the lived experience of Black people (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952); M. Merleau-Ponty, Phénoménologie de la perception (1945); SEP “Frantz Fanon”
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Maurice Merleau-Ponty › 1908–1961
Aimé Césaire nauczyciel(ka)
nauczyciel(ka) ✓
Fanon was a pupil at the Lycée Schoelcher in Fort-de-France, where Césaire, who taught there from 1939, was among his teachers. D. Macey, Frantz Fanon: A Biography (2000)
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Aimé Césaire › 1913–2008
Wpływ na 17
Paulo Freire
wpływ na
Freire drew on Fanon’s account of the colonised who internalise the oppressor and turn violence against their own (Pedagogia do oprimido, written 1968). P. Freire, Pedagogia do oprimido (written 1968; Eng. 1970; Portuguese ed. 1974); F. Fanon, Les Damnés de la terre (1961)
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Paulo Freire › 1921–1997
Gilles Deleuze
wpływ na
In Anti-Oedipus (1972, with Félix Guattari) Deleuze cited a case from Fanon’s The Wretched of the Earth – a persecution psychosis that seemed to concern the death of the patient’s mother, who had in fact been killed by a French soldier – to show that delusion invests the social and historical field, not only the family. G. Deleuze and F. Guattari, L’Anti-Œdipe (1972), ch. 2; F. Fanon, Les damnés de la terre (1961), ch. “Guerre coloniale et troubles mentaux”
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Gilles Deleuze › 1925–1995
Charles Taylor
wpływ na
In “The Politics of Recognition” (1992) Taylor named Fanon’s The Wretched of the Earth (1961) as an influential source of the idea that misrecognition oppresses: the colonisers’ chief weapon was imposing their image of the colonised on the subjugated – a reading Coulthard later turned against Taylor with Fanon. C. Taylor, “The Politics of Recognition”, in A. Gutmann (ed.), Multiculturalism and “The Politics of Recognition” (1992); G. S. Coulthard, Red Skin, White Masks (2014), ch. 1
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Charles Taylor › ur. 1931
Judith Butler
wpływ na
In “Violence, Non-Violence: Sartre on Fanon” (2006) Butler read The Wretched of the Earth together with Sartre’s preface, asking whom each text addresses and how colonial violence shapes the bodies and the masculinity of the colonised. J. Butler, “Violence, Non-Violence: Sartre on Fanon”, Graduate Faculty Philosophy Journal 27:1 (2006); repr. in Senses of the Subject (2015)
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Judith Butler › ur. 1956
Achille Mbembe
wpływ na ✓
Mbembe read Fanon as a thinker of the universal, taking up his critique of colonial racism in a critique of ‘Black reason’ (Critique de la raison nègre, 2013). A. Mbembe, Critique de la raison nègre (2013); “L’universalité de Frantz Fanon”, preface to F. Fanon, Œuvres (2011)
Źródło: także w Wikidanych · Wikidata
Achille Mbembe › ur. 1957
Lewis R. Gordon
wpływ na ✓
Gordon read Fanon as a philosopher of the human who asks what it means to be human when one is denied humanity, from Fanon and the Crisis of European Man (1995) to What Fanon Said (2015). L. R. Gordon, Fanon and the Crisis of European Man (1995); What Fanon Said (2015); SEP “Contemporary Africana Philosophy” (P. C. Taylor)
Źródło: także w Wikidanych · Wikidata
Lewis R. Gordon › ur. 1962
Pokaż wszystko (17)Pokaż mniej
Fausto Reinaga
wpływ na
In his Indianist writings from 1969–70 Reinaga drew on Fanon’s analysis of colonial racism and the colonised mind and applied it to the Andes (La revolución india, 1970). F. Reinaga, La revolución india (1970); J. A. Lucero, “Fanon in the Andes: Fausto Reinaga, Indianismo, and the Black Atlantic”, International Journal of Critical Indigenous Studies 1 (2008)
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Fausto Reinaga › 1906–1994
Sylvia Wynter
wpływ na
Wynter took up Fanon’s claim that besides phylogeny and ontogeny there is sociogeny, holding that human experience is shaped by cultural codes (‘Towards the Sociogenic Principle’, 2001). S. Wynter, “Towards the Sociogenic Principle: Fanon, Identity, the Puzzle of Conscious Experience, and What It Is Like to Be ‘Black’” (2001); F. Fanon, Peau noire, masques blancs (1952)
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Sylvia Wynter › ur. 1928
Stuart Hall
wpływ na
Hall reread Black Skin, White Masks (1952) for Fanon’s account of racism lived through the gaze and the body (‘The After-life of Frantz Fanon’, 1996). S. Hall, “The After-life of Frantz Fanon: Why Fanon? Why Now? Why Black Skin, White Masks?”, in A. Read (ed.), The Fact of Blackness (1996); SEP “Frantz Fanon”
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Stuart Hall › 1932–2014
Ali Szari’ati
wpływ na
Shariati read Fanon in Paris and, according to Abrahamian, wrote to him that the colonised must first regain their cultural identity; his role as Fanon’s translator is disputed. E. Abrahamian, “Ali Shariati: Ideologue of the Iranian Revolution”, MERIP Reports 102 (1982); A. Rahnema, An Islamic Utopian (1998); E. Sadeghi-Boroujerdi, “Who Translated Fanon’s The Wretched of the Earth into Persian?”, Jadaliyya
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Ali Szari’ati › 1933–1977
Edward Said
wpływ na
Said read Fanon’s The Wretched of the Earth (1961) as a theory of liberation that also warns against national elites repeating colonial rule (Culture and Imperialism, 1993). E. W. Said, Culture and Imperialism (1993); F. Fanon, Les damnés de la terre (1961); SEP “Frantz Fanon”
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Edward Said › 1935–2003
Ngũgĩ wa Thiong’o
wpływ na
Ngũgĩ drew on Fanon’s chapter on national culture in The Wretched of the Earth throughout Decolonising the Mind (1986); reading Fanon in the 1960s shaped his turn to anti-colonial politics. Ngũgĩ wa Thiong’o, Decolonising the Mind (1986); S. Gikandi, Ngugi wa Thiong’o (2000)
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Ngũgĩ wa Thiong’o › 1938–2025
Walter Mignolo
wpływ na
Mignolo took up Fanon’s sociogeny – Fanon learns that he is seen as a “Negro” – as an experience of border consciousness absent from Husserl’s theory of consciousness, partly through Wynter’s reading of Fanon. W. D. Mignolo, interview with E-International Relations (1 June 2017); “Sylvia Wynter: What Does It Mean to Be Human?” (2015)
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Walter Mignolo › ur. 1941
Steve Biko
wpływ na
Biko drew on Fanon’s analysis of colonised consciousness for Black Consciousness, holding that the oppressed must first free their own minds (I Write What I Like, 1978). S. Biko, I Write What I Like (1978); F. Fanon, Peau noire, masques blancs (1952); L. R. Gordon, What Fanon Said (2015)
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Steve Biko › 1946–1977
Mahmood Mamdani
wpływ na
Mamdani took up Fanon’s account of the violence of the colonised as an answer to the prior violence of the settler, and read the genocide of 1994 as a “native’s” violence. M. Mamdani, When Victims Become Killers (2001), ch. 1
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Mahmood Mamdani › ur. 1946
Linda Tuhiwai Smith
wpływ na
Tuhiwai Smith’s Decolonizing Methodologies (1999) draws on Fanon’s account of how colonisation reaches into the consciousness and culture of the colonised. L. Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples (1999), introduction; F. Fanon, Les Damnés de la terre (1961)
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Linda Tuhiwai Smith › ur. 1950
Glen Sean Coulthard
wpływ na
Echoing Fanon’s title, Red Skin, White Masks (2014) uses his remark that the master wants ‘not recognition but work’ against recognition granted by the colonial state. G. S. Coulthard, Red Skin, White Masks (2014); F. Fanon, Peau noire, masques blancs (1952)
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Glen Sean Coulthard › ur. 1974
Krytyka
Krytyka ze strony 3
Hannah Arendt
krytyka ze strony
Arendt rejected the belief, drawn from Fanon’s Wretched of the Earth, that violence creates a new humanity: violence can destroy power, never create it (On Violence, 1970). H. Arendt, On Violence (1970), with her sharpest criticism aimed at Sartre’s preface; R. J. Bernstein, “Violence”, Political Concepts 3.1 (2012)
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Hannah Arendt › 1906–1975
Martin Luther King Jr.
krytyka ze strony
King shared Fanon’s call for a new humanity but rejected his defence of violence as the way to it (Where Do We Go from Here, 1967, ch. 2). M. L. King Jr., Where Do We Go from Here: Chaos or Community? (1967), ch. 2 “Black Power”
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Martin Luther King Jr. › 1929–1968
bell hooks
krytyka ze strony
In “Feminism as a Persistent Critique of History” (1996) hooks objected that Fanon’s vision of liberation is addressed to men and leaves out Black women and love between Black people, while stressing how much his work had meant to her. b. hooks, “Feminism as a Persistent Critique of History: What’s Love Got to Do with It?”, in A. Read (ed.), The Fact of Blackness: Frantz Fanon and Visual Representation (1996)
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bell hooks › 1952–2021
Krytykuje 3
C. G. Jung
krytykuje
In Black Skin, White Masks (ch. 6) Fanon rejected Jung’s collective unconscious as an inherited structure: it is cultural and acquired – the prejudices, myths and collective attitudes of a group – which is how the European unconscious came to link blackness with evil. F. Fanon, Peau noire, masques blancs (1952), ch. 6 “Le nègre et la psychopathologie”
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C. G. Jung › 1875–1961
Jean-Paul Sartre pod wpływemwpływ na
pod wpływem ✓
Fanon adapted Sartre’s account of the antisemite’s gaze that ‘makes’ the Jew (Réflexions sur la question juive, 1946) to Black experience (Peau noire, masques blancs, 1952). F. Fanon, Peau noire, masques blancs (1952); J.-P. Sartre, Réflexions sur la question juive (1946); SEP “Frantz Fanon”
wpływ na
Sartre wrote the preface to Fanon’s The Wretched of the Earth (1961), taking up its argument that the colonised free themselves through the violence colonialism imposed on them, and addressing it to European readers. J.-P. Sartre, preface to F. Fanon, Les damnés de la terre (1961); Situations V (1964)
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krytykuje
Fanon objected that Sartre’s ‘Black Orpheus’ (1948) reduced négritude to the ‘minor term’ of a dialectic, robbing Black experience of its own weight (Black Skin, White Masks, 1952). F. Fanon, Peau noire, masques blancs (1952), ch. 5 “L’expérience vécue du Noir”; J.-P. Sartre, “Orphée noir” (1948); SEP “Frantz Fanon”
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Jean-Paul Sartre › 1905–1980
Léopold Sédar Senghor
krytykuje
Fanon warned that négritude risks fixing culture as an essence instead of joining the living struggle for national liberation (The Wretched of the Earth, 1961). F. Fanon, Les damnés de la terre (1961), ch. 4 “Sur la culture nationale”
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Léopold Sédar Senghor › 1906–2001
Dzieła
Przeżyte doświadczenie Czarnych pod kolonialnym spojrzeniem („le Noir” u Fanona).
Dekolonizacja jest zawsze zjawiskiem gwałtownym – z przedmową Sartre’a.
Stanowisko
Fanon combined psychiatry, phenomenology and political analysis to describe colonialism from the inside. In Black Skin, White Masks he showed how the colonial and racist gaze fixes Black people as objects and forces them to adopt a white self-image – an alienation that is not individual but social and historical. In The Wretched of the Earth, written during the Algerian war, he argued that colonialism is violence and that decolonisation is therefore always a violent process, which can also restore the colonised to themselves. At the same time he warned against a national bourgeoisie that would merely replace the colonisers. Sartre wrote the preface. His books were read in anticolonial movements from Algeria to South Africa and became founding texts of postcolonial theory.
Życie i kontekst
Fanon was born in Fort-de-France, Martinique, in 1925; at school he was taught by Aimé Césaire. He fought with the Free French in the Second World War, studied medicine and psychiatry in Lyon and in 1953 became head of a ward (chef de service) at the Blida-Joinville psychiatric hospital in Algeria. He joined the Algerian liberation struggle and died of leukaemia in 1961, aged 36.
Dalsze główne dzieła
- Black Skin, White Masks (1952)
- A Dying Colonialism (1959)
- The Wretched of the Earth (1961)
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