Frantz Fanon Research Paper

“I began thinking about the fact that I stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of ‘somebodiness’ that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible ‘devil’”.

despite mass uprisings by blacks in resistance to unrelenting violence and the law’s delay, despite tacit urgings by blacks to be afforded some means to survive, despite bold attempts to live separate lives in America […] blacks, in the main, found themselves denied of every possible avenue to either establish their own socioeconomic independence or participate fully in larger society (“Panther”).

Frantz Fanon was a Martinique-born, Afro-Caribbean psychiatrist, philosopher, revolutionary, and writer whose works are influential in the fields of post colonial studies, Marxism, and critical theory. He was born in 1925 and died in 1961. The quote above is from Fanon’s first book, Black Skin, White Masks (1952), originally titled as “An Essay for the Disalienation of Blacks.” Fanon, in this book is providing a prognosis about the lived experience of the black man. He is concerned with describing the place that is held by blacks in the mid 20th century and illustrates the issues of race and racism and to point the reader toward a better and free future for all men. The quote above shows how oppression gives rise to ways of being. Fanon’s experience and the background of the time period he was living in justifies his hostility when he argues that the black man is constantly trying, but never fully accomplishing, to be white and to integrate into the white man’s world. In this essay I will show the three phases Fanon goes through to reach this conclusion: to escape his blackness,

Slavery was abolished after the Civil War, but the Negro race still was not accepted as equals into American society. To attain a better understanding of the events and struggles faced during this period, one must take a look at its' literature. James Weldon Johnson does an excellent job of vividly depicting an accurate portrait of the adversities faced before the Civil Rights Movement by the black community in his novel “The Autobiography of an Ex-Colored Man.” One does not only read this book, but instead one takes a journey alongside a burdened mulatto man as he struggles to claim one race as his own.

Freedom is a fundamental human right that all Americans enjoy today. Foner defines freedom as the ability of an individual to do as he/she wishes as long as long as the actions are within the law and respect the right of others (2). Accordingly, freedom is among the rights that are anchored in American constitution to protect the civil liberties of all Americans. Today, America is regarded as a democratic country that operates within the rule of law partly because of its respect for human rights (Romano 3). However, history shows that the freedom that African Americans enjoy today did not come easily; rather came after a long and enduring struggle by Civil Rights Movement (1954-1968). It is noted that, unlike white Americans who enjoyed freedom to do as they wished in the early 19th century, African Americans were denied the freedom to operate freely like their white counterparts (Foner 6). Therefore, because curtailing the freedom of African Americans were denying them the opportunity to advance socially, economically and politically, the Civil Rights Movement was formed by Martin Luther King Junior and colleagues to fight against racial segregation and to ensure that African Africans gain equal rights as the whites. This essay seeks to explore the Civil Rights Movement (1954-1968) struggle for freedom and

Through the rise of groups such as the Black Panther Party, violence became increasingly prevalent. “The Black Panther Party for Self-Defense calls upon the American people in general and the black people in particular to take careful note of the racist California Legislature which is now considering legislation aimed at keeping the black people disarmed and powerless at the very same time that racist police agencies throughout the country are intensifying the terror, brutality, murder, and repression of black people (Document F).” As a result of the lack of movement on the bill previously proposed my Kennedy to remove segregation, many African-Americans began to give up on this method of peaceful protest. “All of these efforts have been answered by more repression, deceit, and hypocrisy (Document F).” This is because as it appeared to them, it was not working and had no effect on the government. Instead, they discovered a much more direct approach which, was assured to catch the eye of the government. This method was violence. “The Black Panther Party for Self-Defense believes that the time has come for the black people to arm themselves against this terror before it is too late (Document F).” Through violent “black power” groups such as the Black Panthers, the previously peaceful Civil Rights movement began to take on a new

Black people in the U.S have been fighting for themselves since the birth of America. Many today say that it will never stop. They may say that the challenges they face will never disappear. During the 1800s Blacks went through extreme hardships. Most of which were regarding slavery and the many attempts to put an end to it. The title of Howard Zinn’s Chapter Nine in A people’s History of the U.S represents much more than a typical reader would presume. The title has a meaning that represents a bulk of black history in the United States of America. The chapter title “Slavery Without Submission, Emancipation Without Freedom” represents the everlasting fight that black people in the United States of America have had to put up for their own rights and freedom because blacks fought during the time of slavery and didn’t give up, the time period spent fighting to end slavery, and even after Slaves were freed they have had to continue fighting for the reason that they weren’t given true freedom.

The Condemnation of Blackness by Kahlil Gibran Muhammad outlines the struggles and tribulations that African Americans had to face after the American Civil War. The book gives specific accounts as to why African Americans were deemed “The New Problem” and how that changed, highlighting discrimination of African Americans as the real problem. Muhammad also focuses of on the work done by social scientist, criminologist, libertarians, activist of both black and white races and how their work affected the African American people and their place in society as a whole. Muhammad also explains how the labeling of blacks as criminals has had an influence on our society today.

Throughout the book, Robinson distinctively points out African consciousness that informed the commitments, insights, and politics of black radicals. He begins with the discussion of “The Coming to America” which then focuses on 'Blacks and Colonial English America ' and 'The Early Black Movements of Resistance. ' Although freedom is obviously desirable in comparison to a life in chains, free african americans were unfortunately rarely treated with the same respect of their white counterparts. There were several ways African Americans could achieve their freedom. Indentured

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 a 1925 essay entitled “The New Negro,” Alain Locke described this transformation as an embracing of a new psychology and spirit. Locke felt that it was imperative for the “New Negro” to “smash” all of the racial, social and psychological obstacles that had

“The brutality with which official would have quelled the black individual became impotent when it could not be pursued with stealth and remain unobserved. It was caught—as a fugitive from a penitentiary is often caught—in gigantic circling spotlights. It was imprisoned in a luminous glare revealing the naked truth to the whole world” – Martin Luther King (8, Kasher)

Decolonization is the undoing of colonialism, where a nation establishes and maintains its domination over dependent territories. In the words of Fanon, in the reading The Wretched of the Earth, “National liberation, national reawakening, restoration of the na­tion to the people or Commonwealth, whatever the name used, whatever the latest expression, decolonization is always a violent event.” (Fanon, 1). Frantz Fanon was one of many authors who supported decolonization struggles occurring after World War II. He breaks down decolonization into two senses: one being the physical act of freeing a territory from external control of a colonizer, and the other being the psychological act of freeing the consciousness of the native from the alienation caused by colonization. Fanon particularly advocated that violence was justified by overthrowing colonial oppression. In his reading, The Wretched of the Earth, Fanon wrote on why and how colonialism must be stopped. Fanon argued that the colonial infrastructure must be destroyed. “Decolonization, which sets out to change the order of the world, is clearly an agenda for total disorder. But it cannot be accomplished by the wave of a magic wand, a natural cataclysm, or a gentleman’s agreement. Decolonization, we know, is an historical process: In other words, it can only be understood, it can only find its significance and become self coherent insofar as we can discern the history-making movement which gives it form and substance,”

In a time in the world where we are seeing increased violence and backlash against government and police control, it is necessary to look at the past and see what led our country to the state it exists in. Many issues such as police brutality, court decisions and riots are due to institutionalized inequalities. Desegregation during the Civil Rights Movement had a false appearance of equality that brought about a complex form of discrimination and resistance in response. Black lives were still being neglected and peaceful protests quickly morphed into militancy based in black nationalism. Malcolm X, a black revolutionary, once said that “Algeria was a police state. Any occupied territory is a police state. Harlem is a police state. The police in Harlem are like an occupying force. The same conditions that forced the noble people of Algeria to resort to terrorist-type tactics…those same conditions prevail in every Negro community in the United States.”Malcolm’s idea that a police state leads to terrorist tactics in negro communities is based in historical evidence of colonialism and segregation and can be reinforced by the arguments of Cabral,Covington, Daulatzai, The Battle of Algiers and the Spook who Sat by the Door. In this paper, I will argue that as Malcolm X stated, negro communities in the United States are subject to internal colonialism, segregation and isolation thus leading to the colonized people of these communities revolting against the police state which

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.”