Fanon also says that once a culture has been colonized there is no reverting back to previous cultural traditions, for that would be going against the current of history and opposing the people themselves who constitute that culture (224). He does not believe in a black culture, for instance, because the political, economic, and social conditions for black peoples all over the world are not the same. Fanon does not condone violence based on revenge or racial hatred but organized violence constructed by a revolutionary parties educated leaders can be effective (147).įanon believes that revolutionary parties must be organized around nation, not race or culture, because “every culture is first and foremost national” (216). It is violence in its natural state, and it will only yield when confronted with greater violence” (61). Decolonization sometimes entails organized violence in Fanon’s eyes for “colonialism is not a thinking machine, nor a body endowed with reasoning faculties. As Fanon writes, “The immobility to which the native decides to put an end to the history of colonization-the history of pillage-and to bring into existence the history of the nation-the history of decolonization” (51). In saying so, he holds the natives responsible for their own liberation, which can only be achieved through community organization to topple the prevailing power structures. As part of the Algerian Nationalist Movement, Fanon offers an intimate explanation of the colonized psyche to the powerful extent that Jean-Paul Sarte says of Fanon: he Third World finds itself and speaks to itself through his voice (10).Īs Fanon explains, “The status of ‘native’ is a nervous condition introduced and maintained by the settler among colonized people with their consent ” (20).

In the Wretched of the Earth, Fanon eloquently and powerfully voices revolutionary theory, psychological insights, and paths to liberation from the perspective of the colonized Other.

The wretched of the earth 1963