FANON

            The idea of post-colonialism came up in the latter half of twentieth century, where it tried to represent the whole historical experiences of the past. Intellectual development of the twentieth century was very much part of this movement. The change in the world order which happened after the Second World War was a cause for the political independence of certain colonies. Rise of Nationalism, desire for freedom and resistance to colonialism, happened in parallel to events of Second World War. Liberal humanism which was predominant in the nineteenth century west was fed to the colonial people. Colonial people were made to internalize certain things, especially the logic of colonization. They are made to speak the language which justifies colonization and this language constitutes and makes-up ideas which place you within a particular equation to the world/ subjectivity.

            In this context of language multiple discourses overlap each other reproducing the discourses, where language and power becomes important. Colonial reality comes to us through language and it is by this language that we are divided among ourselves. The Oriental discourse started by Fanon and Said, in the late 60’s, problematized and rearticulated the colonial instruments and discourses. The notion of the orient as uncivilized natives was questioned and colonized natives gathered knowledge about them through Occidental writing. The romanticization of the East by the West and production of knowledge in its entire means was also questioned.

            Fanon talks about the colonial experience from French Algeria, where the French colonies were not spread as that of British colonies. France always spoke of their colonies as departments and French Algeria became free in 1960’s. The Wretched of the Earth, also hailed as the The Handbook of Black Revolution, provides a grant vision of these international and intercultural affairs of Algeria and France. Fanon also tries to give specific prescriptions for individuals and collectives that try seek to seek cultural and national liberation.

            Concerning Violence, establishes the premises of decolonization- decolonization is always a violent phenomenon. Decolonization, for Fanon, is the reversal of power relations and his discussions on Africa parallels with African American and also the distinctions between African and American situations. The necessity of violence for Fanon is because the colonies are maintained through violence or the threat of violence and violence is necessary to reverse these power relationships. This statement, again, underscores racialism which has compartmentalized societies with inequality in all aspects of human existence.

            The inequality is maintained by the use of force, denial of education and segregation in living arrangements. In Africa this compartmentalization is so severe that the only solution, to Fanon, is complete and total revolution. Fanon takes on this position as the colonization of Africa is more than a physical domination and it is accompanied by planned psychological depreciation of African’s self-worth and African’s culture and history. Within the European knowledge Africans was viewed as the antithesis of virtue and incarnation of evil. These are the multifaceted violence which the Africans suffers- both material and psychological.

            To Fanon, the only hope for Africa to get out of this degradation lies in the struggle for liberation and it is in this struggle that the people become more united and a new cultural form emerges here, the spirit of Haram-Bee. The colonized always exist in a tension created by the poor material and political status in relation to the colonizer. This tension is released in violence and the later aggressions transforms into the thirst for liberation. Fanon very much relies on the Freudian psychoanalysis when he tries to explain the release of tension within the colonial structure. Fanon’s analysis is also influenced by Marxian analysis that he always recognizes the role of class in the path of liberation and he adds that the class analysis cannot be separated from the racial reality created by the African colonialism. He see the whole struggle of African liberation emanating from the lumpenproletariat.

            On the other side he adds that the nationalist bourgeoisie may try to compromise with the colonial system and may condemn the peasant’s use of violence. Even at this moment too Fanon affirms the use of violence and he adds that with this victory is certain. The colonial system may capitulate to the native, when the native starts using the true revolutionary spirit. Concerning Violence contextualizes the African struggle dominated by two superpowers and tries to find the link between superpowers expenditure and the life in the third world.

            Violence in International Context makes a clear picture of the relationship between Europe and Africa. He firmly suggest that the riches of Europe were stolen from Asia, Africa and America and thus the newly emerged third world countries are urged to emulate the societies of the west and to chart a new path in defining human and international relationships.