Black Skin, White Masks, By Frantz Fanon Essay

“These words sank deep into my heart, stirred up sentiments within that lay slumbering, and called into existence an entirely new train of thought. It was a new and special revelation, explaining dark mysterious things, with which my youthful understanding had struggled, but struggled in vain. I now understood what had been to me a most perplexing difficulty – to wit, the white man’s power to enslave black men. It was a grand achievement, and I prized it highly. From that moment, I understood the pathway from slavery to freedom” (20).

The narrator of The Autobiography grows up his whole life thinking that he is white. It is not until one fateful day in school where a teacher indirectly tells him that he is black that he finds out. This revelation, which he himself describes as “a sword-thrust” (Johnson 13), suggests a transformation, a great change, a development in the Ex-Colored Man’s racial consciousness in the future. However, as M. Giulia Fabi says, “[The ECM’s] proclaimed loyalty to his ‘mother’s people’ is continuously undercut by his admiration for and identification with mainstream white America” (375). She also indicates how when contrasted with previous passers, “the Ex-Colored Man’s oft-noted cowardice,

All their dazzling opportunities, were theirs, not mine…. With other black boys the strife was not so fiercely sunny…. Why did God make me an outcast and a stranger in my own house? The shades of the prison-house closed round about us all: walls strait and stubborn to the whitest, but relentlessly narrow, tall, and unscalable to sons of night who must plod darkly on in resignation, or beat unavailing palms against the stone, or steadily, half hopelessly, watch the streak of blue above.

On a sociological basis, the notion of race is understood as a social construction. As a black student in France, Frantz Fanon writes of how the white man has made him a “slave not of the ‘idea’ that others have of [him] but of [his]

A lack of self-awareness tended the narrator’s life to seem frustrating and compelling to the reader. This lack often led him to offer generalizations about ““colored” people” without seeing them as human beings. He would often forget his own “colored” roots when doing so. He vacillated between intelligence and naivete, weak and strong will, identification with other African-Americans and a complete disavowal of them. He had a very difficult time making a decision for his life without hesitating and wondering if it would be the right one.

The life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination… the Negro is still languished in the corners of American society and finds himself in exile in his own land (qtd. in W.T.L. 235).

In the "Lived Experience of a Black man" chapter, Fanon asserts his anger towards the white man because a black person 's skin color is the basis for prejudice and thus they are not the ideal human. He is annoyed that when someone mentions a physician or a teacher and they are black, the white society seems surprised that these black scholars are gentle or intelligent. His anger leads him wanting to be accepted by the white man. He writes, "Like all good tacticians I wanted to rationalize the world and show the white man he was mistaken"(Fanon 98). He feels the need to show the white man that they are mistaken about believing all the negative thoughts about black people.

Lastly, the spirit and “soul” of the individual was threatened. In the Gilded Age, many workers lost a sense of their true identity, and turned to drinking or long fits of depression. In DuBois’ writings, we also here stories of the desperate slave who has had his identity stripped of him by wealthy plantation owners. However, through all the inhumane and degrading atrocities they faced, the spirit of African-American’s as a people did not die. In DuBois’ book, we read songs and stories that kept hope alive. We

Racial bias and discrimination have historically constricted African Americans from living free and prosperous lives. Especially, in America’s Progressive Era when “How It Feels to Be Colored Me” happened to be published. This groundbreaking essay, written by Zora Neale Hurston, provided African Americans with a unique approach to defying racial discrimination. Namely, Hurston’s unique defense from societal discrimination is in her steadfast optimism towards the limitations of being African American. Therefore, Hurston’s essay achieved more than bringing hope to African Americans it also provided a solution in this period of bitter adversity. This is what distinguishes Nora’s essay from other literary works because it focuses on modeling a beneficial mindset rather than listing the hardships that black people are subjected to. Zora Neale Hurston is an influential role model for African Americans, she argues that racial discrimination and unjust biases can be overcome by having pride and optimism in the progression of one’s race.

The “new” negro no longer embodied “old” characteristics that defined a black man. Society had always taught a black man how to act; however, now he was adapting to the world. Locke declared that ‘the Old Negro’ had long become more of a myth than a man” (Locke, 1). A furthered and detailed definition of an “Old Negro” was that he “was a creature of moral debating historical controversy” (Locke, 1). The four

I am not tragically colored. There is no great sorrow dammed up in my soul, nor lurking behind my eyes. I do not mind at all. I do not belong to the sobbing school of Negrohood who hold that nature somehow has given them a lowdown dirty deal and whose feelings are all hurt about….No, I do not weep at the world—I am too busy sharpening my oyster knife (“How it Feels to Be Colored Me”153).

Douglas uses Fanon’s ideas on the importance of collective national consciousness and solidifies African American culture through his heroic images of it and mocking images of the values of White supremacy and capitalism. Douglas also emphasizes Fanon’s principle on advocating armed self-defense and revolutionary violence against the oppressors by including gun imagery. Douglas moves beyond the pacifist civil rights proclamations of Martin Luther King, Jr. and mobilizes agency Black hands, deterring state violence and healed the battered Black psyche, victimized from years of White Racist

Fanon criticizes Sartre for “[s]eeing only one type of black man and equating anti-Semitism with Negrophobia” as “the errors of analysis committed in [Sartre’s] arguments” (160-161) Fanon arrives at the relationship between blacks and whites; which in my opinion he starts to teach us about the word “Negrophobia”. In what seems like his search for this apparent relationship fanon ask, “Is there any difference between one racism and another? Don’t we encounter the same downfall, the same failure of man?” (Fanon 67) Frantz referrers to Octave Mannon’s Prospero and Caliban: The Psychology of Colonization to pan out his standpoint of cultural exploitation as a whole, Fanon acknowledges that Mannon’s conclusion explains the “Colonizer-native relationship” (Fanon 64) Yet, in the same token fanon finds error in Mannon’s findings Fanon asserts that “All forms of exploitation are alike” and that “Colonial racism is no different from other racisms” (Fanon 69) The question at hand is very simple, is there any difference between “ Negrophobia” and “ Anti- Semitism” According to Jock McCulloch author of Black Soul, White Artifact: Fanon's Clinical Psychology and Social Theory the answer is no. “ There is no substantial difference between Anti-Semitism and

The inferiority complex placed upon the subaltern is adverse, calamitous, and destructive. The subalterns are and have been alienated, isolated, marginalized, and outed from the hegemonic forces. They are distinguished as that of a lower class, inferior, and they do not have a voice in the world because they are outside of the hegemonic class; they are not able to tell their side of history. “To be colonized is to be removed from history, except in the most passive sense.” In the world today, the reason why that we rarely hear from the subalterns is because their voice is viewed as inferior, they have assimilated into the colonial power’s culture, and loss of personal identity. However, from becoming aware about African intellectuals, such as Frantz Fanon, and historical references to the conscious development of “racial constructs” will allow people to view the static images of subalterns in films in a different light; a light of awareness and outrage. It helps to give the subaltern a chance to tell his or her side of history and it results in talk about race in the world. In Frantz Fanon’s book, Black Skin, White Mask, it expounds that films, from the subaltern’s point of view, help to create is discourse about race relations in the Unites States and the world alike through allowing the view to think differently, express sympathy for the subaltern, and give as to why we rarely hear from the subaltern.

Franz Fanon is one of the many profound voices of black identity during the 1950s. His work in the field of psychology features an unfathomed approach to critical theory, post-colonial studies and Marxism. In Black Skin White Masks, Fanon dives into the Negro psyche through understanding its origin. In studying this, Fanon comes to the argument that the dehumanizing process of colonization renders both Blacks and Whites crazy. In analyzing Africans, specifically, Fanon determines that the “Negro [is] enslaved by his inferiority [and] the white man enslaved by his superiority” and that is why they are both mentally unbalanced. It is this neurotic orientation through which Fanon discusses the process through which Africans become second-class French people. In discussing the Negro neurosis, Fanon begins with this statement: The Negro “becomes whiter as he renounces his blackness.”