The Wretched of the Earth by Frantz Fanon

 The Wretched of the Earth 

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This blog is written as part of thinking activity assigned by Megha ma'am on Frantz Fanon's work 'The \Wretched of the Earth'. In this blog I shall explore some of the questions given by ma'am. But before that let's have brief introduction of 'The Wretched of the Earth' and its writer.

About the Writer:

Frantz Omar Fanon was a French West Indian psychiatrist, political philosopher and a Marxist from the French Colony of Martinique. He was born on 20th July 1925 in Fort-de-France, Martinique, French West Indies and died on 6 December 1961 at the age of 36 in Bethesda, Maryland, U. S. He was in the Algerian War of Independence as a physician and physiatrist. He is also considered as "The most influential anticolonial thinker of his time". His works includes themes like the search for black identity, the struggle against colonialism and the process of decolonisation. His major works are,

• Black Skin, White Masks, 
• The Wretched of the Earth
• A Dying Colonialism
• Towards the African Revolution

 

The Wretched of the Earth:

 The Wretched of the Earth is a non fiction by Frantz Fanon, published in 1961 and originally written in French. It is written in the first person point view set in the third world. It gathers theories and issues from his earlier writings- racial identity formation, analysis of colonialism, dialectical history, narratives of liberation, critique of Manichean thinking and political prophesy which extends to the phenomenon of decolonization particularly in African Nations. His approach remains a bit optimistic but he notes the urgency for the danger of recently independent countries. The preface of this work is written by Jean Paul Satre.

This work is divided into six chapters:

1. Concerning Violence
2. Spontaneity: Its Strength and Weakness
3. The Pitfall of National Consciousness
4. On National Culture
5. Colonial War and Disorders
6. Conclusion

It begins with the explanation of violence and its need for decolonization and ends with with the description of mantle disorders faced by both colonizers as well as colonized.

1) What is the role of violence in colonialism with reference to the wretched of the Earth?

        The very first chapter of 'The Wretched of the Earth' is titled 'Concerning Violence'. In this chapter, Fanon explores the process of Decolonisation. In the first sentence of the book, Fanon states that "Decolonization is always a violent phenomenon". Thus Fanon in the beginning only presents the naked truth of decolonization which is impossible without violence.   Well, Fanon's purpose is not the use of violence because revolutionary violence needs no justification as it is an inevitable consequence of colonialism itself. Colonialism is perpertuated by brutal force, as Fanon writes " Colonialism is violence in its natural state, and it will only yield when confronted with greater violence. So what makes the native claim the violence is due to the excessive colonial violence as it pushes even dramatized, terrorized people to breaking point.

         

Eventually when colonisers were believing natives as animals and as soon as the native people realised that they are human, they rebelled against colonization. Decolonisation is the restoration of nationhood. So when they realized they were treated badly on their land by the colonisers, they rebelled against it. As Fanon writes,

"For if, in fact, my life is worth as much as the settlers', his glance no longer freezes me, and his voice no longer turns me into the stolen." 

Its been to long that they are suppressed, so obviously, liberation will not go without violence. 

So in the first chapter, Fanon clears the concept of violence in terms of Decolinisation.

2) Describe what Manichaeism means in a colonial context.

 

What does the word 'Manichaeism' means?

Manichaeism is a term used for a dualistic riligious system with Christian Gnostic and Pagan elements, founded in Persia in the 3rd century by Manes.

Manichean comes from the word Mani, which is the name of an apostle who lived in Mesopotamia in the 240’s, who taught a universal religion based on what we now call dualism. If you believe in the Manichean idea of dualism, you tend to look at things as having two sides that are opposed. To Manicheans, life can be divided neatly between good or evil, light or dark, or love and hate. When you see Manichean, think “two.”

So basically this term Manichaeism is about duality.

In the context of colonialism, individuals typically don't adhere to Manichaean religious doctrines; they aren't practitioners of Mani's teachings. However, the concept of Manichaeism serves as a metaphor for the dualistic mindset inherent in colonial thinking, wherein the world is dichotomized into categories such as white and black, good and evil, colonizer and colonized. This dualistic framework is a pervasive feature of colonial society. When the colonized resist colonial oppression, there is a reversal of the established hierarchy: now, the colonizer is perceived as the malevolent force that must be eradicated.

3) Write a short note on the title “The Wretched of the Earth”.

          The title of Frantz Fanon's work, 'The Wretched of the Earth,' is remarkably direct, offering a clear insight into the persistent marginalization experienced by a particular group. The term 'wretched' encompasses a spectrum of meanings, including being in an unhappy or unfortunate state, expressing anger or annoyance, and being deeply afflicted, dejected, or distressed in body or mind. These connotations strongly suggest a focus on individuals who are systematically mistreated, voiceless, and marginalized.

        Indeed, 'The Wretched of the Earth' delves into the profound impact of colonization on those who are oppressed, particularly the black population enduring continuous marginalization by colonizers. Fanon employs this title not only to highlight the economic and political exploitation associated with colonial rule but also to underscore the profound psychological and social wounds inflicted upon the colonized.

      The significance of the title lies in its portrayal of the dehumanizing consequences of colonialism. Fanon explores how individuals under colonial rule internalize oppression, leading to distorted self-perception, alienation, and a pervasive sense of inferiority. By choosing such a stark descriptor, Fanon seeks to evoke empathy, encouraging readers to reevaluate the systems that perpetuate inequality.

          Furthermore, the title serves as a call to action, urging readers to empathize with colonized and marginalized populations. It signifies the imperative for a collective reassessment of oppressive structures and advocates for the process of decolonization on both national and individual levels. While grounded in the context of the Algerian War of Independence, the title also implies a universal experience shared by colonized peoples globally.

         In short, 'The Wretched of the Earth' encapsulates Fanon's exploration of the mental and emotional toll of colonialism, the pursuit of liberation, and the aspiration for a more just and equitable world.

4) What does Fanon mean when he says “the infrastructure is also a superstructure” in colonialism?

In Fanon's analysis of colonialism, the statement "the infrastructure is also a superstructure" challenges the conventional Marxist understanding of the relationship between economic structures (infrastructure) and cultural, social, and political systems (superstructure). In traditional Marxist thought, the economy is seen as the driving force behind societal divisions and power dynamics.

According to this Marxist framework:

Infrastructure: This refers to the economic base that determines the class distinctions and power relations within a society, creating divisions between the elite and the poor.

Superstructure: This encompasses culture, society, and the political system, and is considered to be shaped by the underlying economic structure.

However, Fanon's perspective on colonialism introduces a crucial deviation from this Marxist interpretation. In the context of colonialism, he argues that racial inequality precedes and shapes economic inequality. Contrary to the Marxist notion where the economy determines the superstructure, Fanon asserts that in colonial settings, the economic and racial dimensions are intertwined, they are not distinct entities.

       In other words, in the colonial context, the economic infrastructure does not merely influence or shape racial inequality; rather, it is deeply entangled with it. Racial inequality becomes a means of maintaining economic dominance. The economic system is structured in a way that perpetuates and is sustained by racial hierarchies.

      So, when Fanon states that "the infrastructure is also a superstructure" in the context of colonialism, he is highlighting the inseparable and mutually reinforcing relationship between economic and racial inequalities. It's a departure from the traditional Marxist understanding, emphasizing that in the colonial experience, these dimensions are not separate but interconnected facets of a deeply ingrained and oppressive system.

Conclusion:

In conclusion, Frantz Fanon's life and his important work, "The Wretched of the Earth," show his deep understanding of colonial issues and the need for decolonization. As a French West Indian psychiatrist and philosopher involved in the Algerian War of Independence, Fanon gave powerful insights into the problems of colonial oppression.

Looking at violence during decolonization, Fanon acknowledges its brutal nature due to colonial rule. Manichaeism, a metaphor for dualistic thinking, illustrates how the colonized challenge established binary narratives.

"The Wretched of the Earth" symbolizes the struggles of the oppressed under colonization. Fanon challenges traditional Marxist views by stressing the inseparable link between economic and racial aspects in colonial situations.

In essence, Fanon's work urges a rethink of oppressive structures, calling for empathy and collective action in the decolonization process. His legacy inspires reflection on the lasting impact of colonialism, emphasizing our collective responsibility to break down ingrained systems of inequality. Fanon's vision guides efforts toward a fairer world.

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