Frantz Fanon Quotes

“I have hated the words and I have loved them and I hope I have made them right” Quoted from page 528. This paper will sum up the main events, what occurs after, and some tragedies in The Book Thief by Markus Zusak. Talking about what really was happening while the Hubermann’s door were closed and the lights were off. The truth about what was really happening behind those stacks of paint cans and bed sheets in the basement. Too bad it all ended the way it did, but to be fair they do say you have to go through the rain to get to the rainbow.

Max Vandenburg, a jew, has been hiding almost all of his adult life from the Nazis. Max makes his way across Germany to Molching where Hans and Rosa Hubermann take him into hiding. If Max were to be discovered by anyone outside of the household, the Hubermanns and Max would most likely be killed because Hitler had 90% of the German population convinced jews were the enemy.pg 422-423. As for political discrimination, if a German was not part of the Nazi party, they were treated poorly compared to those who were in the Nazi party. Hans Hubermann was saved by a jew, Max’s father Eric and Hans could not hate the jews. Hans is a painter but he does not find much work because most of his customers were jewish people, driven out and killed by the

“Thus my unreason was countered with reason, my reason with “real reason.” Every hand was a losing hand for me. I analyzed my heredity. I made a complete audit of my ailment. I wanted to be typically Negro—it was no longer possible. I wanted to be white—that was a joke. And, when I tried, on the level of ideas and intellectual activity, to reclaim my negritude, it was snatched away from me. “(101)

Victor Frankenstien was a Outgoing and courageous man. Victor wanted to do what no person done before make a being come to alive from the dead. But victor dont realise Is when Professor Krempe told victor this was a horrible idea. But victor never listened and brought him back to life and Victor was terrified an ran.

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.

He later discusses how because of this type of repeated behavior he has been forced into changing his own habits and behaviors. He has learned to do little things to pacify the uneasiness that his presence can bring about, such as whistling while walking on the sidewalk. The nature of this fear comes from a shortcoming of tolerance towards the unknown and different. Similarly, is excerpt from the book The Race Card, by Richard Thompson Ford, in which he comments on the medias portrayal of a black man and again of a white couple during the aftermath of Hurricane Katrina. Here the black man, seen with groceries, is being called a looter, while the white couple (in the same crisis), are simply referred to as residents wading through chest deep water returning from a grocery store. The inferences made are that the country and the former president do not care about black people as much as they do white people. The way to rid ourselves of these stigmas is to open our minds and recognize the fact that there are differences between us all, as individuals and as

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.

The Negro of today is a failure, not because he meets insuperable difficulties in life, but because he is a Negro. His brain is not fitted for the higher forms of mental effort; his ideals, no matter how laboriously he is train and sheltered, remain hose of a clown. He is, in brief, a low-caste man, to the manner [sic] born, and he will remain inert and inefficient until fifty generations of him have lived in civilization. And even then, the superior white race will be fifty generations a head of him.

Cross’ book Shades of black: diversity in African-American identity (1991) depicts a perceived metamorphous of black identity through five stages of development—his ideologies are now termed as the Nigrescence theory. In simple terms, this philosophy refers to the process of becoming Black. It also demonstrates daily struggles that the black community may have in developing a healthy personal identity. Over the years, many authors attempt to define what the word black means. Eventually, many came to begin using the politically acceptable term widely applied today to regard black people; that word is known as Negroes. As different historical events occurred, one being the black power revolution on the 1970’s the experience called for a fresh definition of the term negro. Blacks or Africans in America began to be more conscious of their identity and more aware of the differences separating them. This is the experience that Cross (1971) illustrates and is primarily referenced in his five-stage progress including: pre-encounter, encounter, immersion/emersion, internalization, and internalization-commitment. This book highlights some very vital topics relating to mental health, which has been carefully disregarded by other researchers. Nonetheless, it has strong affiliations to the black experience and can positively explain a more normal psychological behavior through logical and very thought provoking

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

That is to say, a human being will naturally be drawn towards the preservation of the self. (4) During this time period, the white man viewed the black man as a threat to the white lifestyle. As experienced through the eyes of John Howard Griffin as a black man, the white man would have many questions as to the nature of the black man. (5) Through Griffin’s experience, he learned that there is no fundamental difference in the nature of the white man as compared to the nature of the black man. There seems to be a desire to survive.

In “The Loons”, Piquette cries her own song of despair, much like the loons, in response to the racial prejudice she receives. When Vanessa’s father suggests that Piquette join their family at Diamond Lake that summer, Grandmother MacLeod strongly disagreed. Grandmother MacLeod emphasized the prejudice against the Metis race by stating, “Ewen, if that halfbreed youngster comes along to Diamond Lake, I’m not going…” (Laurence, 35). In addition, the loons that live near Vanessa’s cottage suffer through similar discrimination by their rumoured appearance as dirty old birds.

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).

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.”