Black Skin, White Masks

Last updated
Black Skin, White Masks
Black Skin, White Masks, French edition.jpg
Cover of the first edition
Author Frantz Fanon
Original titlePeau noire, masques blancs
TranslatorCharles L. Markmann (1967)
Richard Philcox (2008)
CountryFrance
LanguageFrench
SeriesCollections Esprit. La condition humaine
Subjects Black race
Racial discrimination
Racism
Blacks--Social conditions
Publisher Éditions du Seuil (France)
Grove Press (US)
Publication date
1952
Published in English
1967
Media typePrint
Pages222

Black Skin, White Masks (French : Peau noire, masques blancs) is a 1952 book by philosopher-psychiatrist Frantz Fanon. The book is written in the style of autoethnography, with Fanon sharing his own experiences while presenting a historical critique of the effects of racism and dehumanization, inherent in situations of colonial domination, on the human psyche. [1]

Contents

The violent overtones in Fanon can be broken down into two categories: The violence of the colonizer through annihilation of body, psyche, culture, along with the demarcation of space. And secondly the violence of the colonized as an attempt to retrieve dignity, sense of self, and history through anti-colonial struggle. [2]

Summary

Black Skin, White Masks applies a historical critique on the complex ways in which identity, particularly Blackness, is constructed and produced. Fanon confronts complex formations of colonized psychic constructions of Blackness. He applies psychoanalysis to explain the feelings of dependency and inadequacy that black people experience. Fanon portrays white people as having a deep-seated fear of educated blacks. He argues that, no matter how assimilated to white norms a black person may become, whites will always exercise a sense of 'inferiority.' This way of thinking was designed to keep 'Blacks' stuck in a "inferior status within a colonial order." The divided self-perception of a Black Subject who has lost his native cultural origin, and embraced the culture of the Mother Country, produces an inferior sense of self in the "Black Man." The Black Man will try to appropriate and imitate the culture of the colonizer—donning the "white masks" of the book's title. Such behavior is more readily evident in upwardly mobile and educated Black people who can afford to acquire status symbols within the world of the colonial ecumene, such as an education abroad and mastery of the language of the colonizer.

Based upon, and derived from, the concepts of the collective unconscious and collective catharsis, the sixth chapter, "The Negro and Psychopathology", presents brief, deep psychoanalyses of colonized black people, and thus proposes the inability of black people to fit into the norms (social, cultural, racial) established by white society (the colonizer). That "a normal Negro child, having grown up in a normal Negro family, will become abnormal on the slightest contact of the white world." [3] That, in a white society, such an extreme psychological response originates from the unconscious and unnatural training of black people, from early childhood, to associate "blackness" with "wrongness". That such unconscious mental training of black children is effected with comic books and cartoons, which are cultural media that instil and affix, in the mind of the white child, the society's cultural representations of black people as villains. Moreover, when black children are exposed to such images of villainous black people, the children will experience a psychopathology (psychological trauma), which mental wound becomes inherent to their individual, behavioral make-up: a part of the child's personality. That the early-life suffering of said psychopathology – black skin associated with villainy – creates a collective nature among the men and women who were reduced to colonized populations. In Black Skin, White Masks, Fanon speaks about Mayotte Capécia and Abdoulaye Sadji, writers contemporary with him. Fanon describes I Am a Martinican Woman and Nini, mulâtresse du Sénégal as examples of some of the cultural damage of colonization. Capécia, a black woman, wants to marry a white man despite the social and cultural boundaries in place. Fanon believes Capécia is desperate for white approval. The colonial culture has left an impression on black Martinican women to believe that "whiteness is virtue and beauty" and that they can in turn "save their race by making themselves whiter."

In section B of chapter seven, on "The Black Man and Hegel", Fanon examines the dialectics of the philosopher and conveys his suspicions of the black man being under the rubric of a philosophy modeled after whiteness. According to Fanon there is a conflict that takes form internally as self-deprecation because of this white philosophical affirmation.

Reception

First published in French in Paris, Black Skin, White Masks (1952) did not attract much mainstream attention in English-speaking countries. It explored the effects of colonialism and imposing a servile psychology upon the colonized man, woman, and child. The adverse effects were assessed as part of the post-colonial cultural legacy of the Mother Country to former imperial subjects. The book was translated into English by Charles L. Markmann, and published by Grove Press in 1967. In 2008 Grove published a new translation of the book, by Richard Philcox, which, it claims, "updates its language for a new generation of readers" (although opinions are mixed as to which translation is preferable). [4]

Together with Fanon's The Wretched of the Earth, it received wider attention during cultural upheavals starting in the 1960s, in the United States as well as former colonial countries in the Caribbean and Africa. It is considered an important anti-colonial, anti-racist, and Afro-pessimist work in Anglophone countries. But in Francophone countries, the book is ranked as a relatively minor Fanon work in comparison to his later, more radical works. The topic is explicitly connected culturally to the societies of the ethnic African and other peoples of color living within the French Colonial Empire (1534–1980). [5]

The psychological and psychiatric insights remain valid, especially as applied by peoples of diverse colonial and imperial histories, such as the Palestinians and Kurds in the Middle East, the Tamils in Sri Lanka, the African Americans in the US, and Puerto Ricans, in their contemporary struggles for cultural and political autonomy. Contemporary theorists of nationalism and of anti-colonialism, of liberation theology and of cultural studies, have preferred Frantz Fanon's later culturally and politically revolutionary works, such as The Wretched of the Earth (1962). [6] Nevertheless, Black Skin, White Masks continues to generate debate. In 2015, leading African studies scholar Lewis R. Gordon published a book titled What Fanon Said: A Philosophical Introduction To His Life And Thought. [7]

Anthony Elliott writes that Black Skin, White Masks is a "seminal" work. [8]

Freedom and Blackness

Freedom and Blackness , according to Sidney Mintz, is not a culture deliberately set upon breaking “cultural rules and norms”; instead, its focus is to be free. Free to express themselves in a way that is authentic to the Caribbean culture, and free to be able to live free from those who were once called master. A culture separate from that of their European colonizers yet still be recognized on an equal level. This movement of freedom and blackness requires knowledge on multiple interdisciplinary studies, such as politics for emancipation, racial inequalities and post-emancipation, all within the context of a post-colonial world. Colonization, instead of helping countries, has destroyed culture all over the world. Colonization has enforced the thought process of "white supremacy" and has suppressed/eradicated cultures all over the Caribbean. An example of this, according to Fanon, is the Malagasy culture. He explains that the Malagasy culture has been colonized so much that if they were to be liberated, they would be left with nothing. Fanon regulates imagination of Blackness by his willingness to merely "envisage" through a rubric of epidermalization, which is yet another form of enclosure. [9]

Phobogenesis

Phobogenesis is a term derived from psychiatry and psychoanalysis, and is specifically obtained from the concept of the phobic object. [10] This is a thing or person that elicits “irrational feelings of dread, fear, and hate” in a subject, and whose threat is often exaggerated. [11] In the context of race, Fanon postulates that the black person is a phobogenic object, sparking anxiety in the eyes of white subjects. Fanon's definition of phobia is based on that of French psychologist Angelo Hesnard, who defined phobia as a “neurosis characterized by the anxious fear of an object (in the broadest sense of anything outside the individual) or, by extension, of a situation”. [12] Thus, black people as a phobogenic object elicit insecurity in white people.

Fanon follows Hesnard's definition to assert that this insecurity causes both fear and hatred of the phobogenic object at the same time. Therefore, in Fanon's theory, the white subject finds the black person both revolting and threatening simultaneously. The reaction induced by the phobogenic object is extremely irrational and exaggerated, as is the danger posed by it. The object is attributed “evil intentions and … a malefic power”, giving excessive weight to its threat to the white subject. [13] This reaction prioritizes emotion and affect in a manner that “defies all rational thinking”, Fanon's words, highlighting that the psychiatric aspect of racial hatred is not clearly or rationally explicable. [14]

See also

Related Research Articles

<span class="mw-page-title-main">Frantz Fanon</span> French West Indian psychiatrist and philosopher (1925–1961)

Frantz Omar Fanon was a Francophone Afro-Caribbean psychiatrist, political philosopher, and Marxist from the French colony of Martinique. His works have become influential in the fields of post-colonial studies, critical theory, and Marxism. As well as being an intellectual, Fanon was a political radical, Pan-Africanist, and Marxist humanist concerned with the psychopathology of colonization and the human, social, and cultural consequences of decolonization.

<span class="mw-page-title-main">Aimé Césaire</span> Martiniquais writer, poet and politician (1913–2008)

Aimé Fernand David Césaire was a Francophone Martinican poet, author, and politician. He was "one of the founders of the Négritude movement in Francophone literature" and coined the word négritude in French. He founded the Parti progressiste martiniquais in 1958, and served in the French National Assembly from 1945 to 1993 and as President of the Regional Council of Martinique from 1983 to 1988.

<i>The Wretched of the Earth</i> 1961 book by Frantz Fanon

The Wretched of the Earth is a 1961 book by the philosopher Frantz Fanon, in which the author provides a psychoanalysis of the dehumanizing effects of colonization upon the individual and the nation, and discusses the broader social, cultural, and political implications of establishing a social movement for the decolonisation of a person and of a people. The French-language title derives from the opening lyrics of "The Internationale" anthem.

A colonial mentality is the internalized attitude of ethnic or cultural inferiority felt by people as a result of colonization, i.e. them being colonized by another group. It corresponds with the belief that the cultural values of the colonizer are inherently superior to one's own. The term has been used by postcolonial scholars to discuss the transgenerational effects of colonialism present in former colonies following decolonization. It is commonly used as an operational concept for framing ideological domination in historical colonial experiences. In psychology, colonial mentality has been used to explain instances of collective depression, anxiety, and other widespread mental health issues in populations that have experienced colonization.

<span class="mw-page-title-main">Homi K. Bhabha</span> Indian critical theorist (born 1949)

Homi Kharshedji Bhabha is an Indian scholar and critical theorist. He is the Anne F. Rothenberg Professor of the Humanities at Harvard University. He is one of the most important figures in contemporary postcolonial studies, and has developed a number of the field's neologisms and key concepts, such as hybridity, mimicry, difference, and ambivalence. Such terms describe ways in which colonised people have resisted the power of the coloniser, according to Bhabha's theory. In 2012, he received the Padma Bhushan award in the field of literature and education from the Indian government. He is married to attorney and Harvard lecturer Jacqueline Bhabha, and they have three children.

Négritude is a framework of critique and literary theory, mainly developed by francophone intellectuals, writers, and politicians in the African diaspora during the 1930s, aimed at raising and cultivating "Black consciousness" across Africa and its diaspora. Négritude gathers writers such as sisters Paulette and Jeanne Nardal, Martinican poet Aimé Césaire, Abdoulaye Sadji, Léopold Sédar Senghor, and Léon Damas of French Guiana. Négritude intellectuals disavowed colonialism, racism and Eurocentrism. They promoted African culture within a framework of persistent Franco-African ties. The intellectuals employed Marxist political philosophy, in the Black radical tradition. The writers drew heavily on a surrealist literary style, and some say they were also influenced somewhat by the Surrealist stylistics, and in their work often explored the experience of diasporic being, asserting one's self and identity, and ideas of home, home-going and belonging.

<span class="mw-page-title-main">Banania</span> A chocolate drink found most widely distributed in France

Banania is a popular chocolate drink found most widely distributed in France. It is made from cocoa, banana flour, cereals, honey and sugar. There are two types of Banania available in French supermarkets: 'traditional' which must be cooked with milk for 10 minutes, and 'instant' which can be prepared in similar fashion to Nesquik.

<i>Ourika</i> Novel by Claire de Duras

Ourika is an 1823 novel by Claire de Duras, originally published anonymously.

<span class="mw-page-title-main">René Maran</span> French poet and novelist

René Maran was a French poet and novelist, and the first black writer to win the French Prix Goncourt.

Double consciousness is the dual self-perception experienced by subordinated or colonized groups in an oppressive society. The term and the idea were first published in W. E. B. Du Bois's autoethnographic work, The Souls of Black Folk in 1903, in which he described the African American experience of double consciousness, including his own.

The Colonizer and the Colonized is a nonfiction book by Albert Memmi, published in French in 1957 and first published in an English translation in 1965. The work explores and describes the psychological effects of colonialism on colonized and colonizers alike.

<span class="mw-page-title-main">Negrophobia</span> Fear, hatred or extreme aversion to Black people and Black culture

Negrophobia is characterized by a fear, hatred, discrimination or extreme aversion to Black people and Cape Coloureds or Coloureds, and Black culture worldwide. Caused amongst other factors by racism and traumatic events and circumstances, symptoms of this phobia include but are not limited to the attribution of negative characteristics to Black and Coloured people, the fear or the strong dislike of Black and Coloured men and the objectification of Black and Coloured women.

Colonialism and Neocolonialism by Jean-Paul Sartre is a controversial and influential critique of French policies in Algeria. It argues for French disengagement from its former Overseas Empire and controversially defending the rights of violent resistance by groups such as the Algerian FLN in order to achieve this.

Postcolonialism is the critical academic study of the cultural, political and economic legacy of colonialism and imperialism, focusing on the impact of human control and exploitation of colonized people and their lands. The field started to emerge in the 1960s, as scholars from previously colonized countries began publishing on the lingering effects of colonialism, developing a critical theory analysis of the history, culture, literature, and discourse of imperial power.

<span class="mw-page-title-main">Postcolonial international relations</span> Critical theory approach to international relations

Postcolonial international relations is a branch of scholarship that approaches the study of international relations (IR) using the critical lens of postcolonialism. This critique of IR theory suggests that mainstream IR scholarship does not adequately address the impacts of colonialism and imperialism on current day world politics. Despite using the language of post-, scholars of Postcolonial IR argue that the legacies of colonialism are ongoing, and that critiquing International Relations with this lens allows scholars to contextualize global events. By bridging postcolonialism and International Relations, scholars point to the process of globalization as a crucial point in both fields, due to the increases in global interactions and integration. Postcolonial IR focuses on the re-narrativization of global politics to create a balanced transnational understanding of colonial histories, and attempts to tie non-Western sources of thought into political praxis.

Antoine Porot was a French psychiatrist. He founded what was known as the Algiers School of psychiatry, which attempted to justify the inherent racism in the French colonial mission in Algiers on the basis that Algerians, i.e. the Muslim non-ethnically French inhabitants, were biologically inferior. Frantz Fanon discusses his theories and the impact on Algerian colonial society in his book, The Wretched of the Earth.

<i>I Am a Martinican Woman</i> Novel

I Am a Martinican Woman is a semi-autobiographical novel written by Lucette Céranus (1916–1955), under the pseudonym Mayotte Capécia, in the mid-twentieth century. It tells the story of Mayotte's childhood and young adulthood, including her relationship with a white officer who ultimately abandons her in Martinique with their son. The 1948 publication of this novel made Ceranus the first woman of color to publish a book in France. In 1949, the novel was awarded the Grandprix littéraire des Antilles.

<i>Toward the African Revolution</i> Collection of essays written by Frantz Fanon

Toward the African Revolution is a collection of essays written by Frantz Fanon, which was published in 1964, after Fanon's death. The essays in the book were written from 1952 to 1961, between the publication of his two most famous works, Black Skin, White Masks and The Wretched of the Earth. Fanon expands on the themes of colonization, racism, decolonization, African unity, and the Algerian Revolution in the essays, most of which come from his time writing for El Moudjahid, the official newspaper of the FLN.

Sociogeny or sociogenesis is the development of a social phenomenon. That a phenomenon is sociogenetic thus indicates that it is socially produced, as opposed to ontologically given, immutable, or static. The concept was developed by Frantz Fanon in his 1952 book Black Skin, White Masks.

<span class="mw-page-title-main">Glen Coulthard</span>

Glen Sean Coulthard is a Canadian scholar of Indigenous studies who serves as an associate professor in the political science department at the University of British Columbia. A member of the Yellowknives Dene First Nation, he is also a co-founder, educator, and on the board of directors at Dechinta: Centre for Research and Learning. He is best known for his 2014 book, Red Skin, White Masks: Rejecting the Colonial Politics of Recognition, which has been released in both English and French.

References

  1. "Frantz Fanon", Grolier Encyclopedia of Knowledge, volume 7, p. 208.
  2. "Nayar, Pramod", Frantz Fanon, Routledge, p. 70.
  3. Fanon, Franz (1952). "The Negro and Psychopathology", in Black Skin, White Masks. France: Éditions du Seuil.
  4. https://platypus1917.org/2010/03/15/book-review-frantz-fanon-black-skin-white-masks/
  5. Silverman, Maxim; Max Silverman (2006). Frantz Fanon's 'Black Skin, White Masks': New Interdisciplinary Essays. Manchester University Press. p. 1.
  6. Bergner 1995, 75–76
  7. Gordon, Lewis R.; Cornell, Drucilla (2015-01-01). What Fanon Said: A Philosophical Introduction to His Life and Thought. Fordham University Press. ISBN   9780823266081.
  8. Elliott, Anthony (2002). Psychoanalytic Theory: An Introduction. New York: Palgrave. p. 56. ISBN   0-333-91912-2.
  9. "Moten, Fred", Black and Blur, Duke, p. 234.
  10. Fanon, Frantz. Peau Noire, Masques Blancs. Éditions Points, 2015, 235.
  11. Hook, Derek. “Fanon and the Psychoanalysis of Racism,” n.d., 25.
  12. Fanon, Frantz. Peau Noire, Masques Blancs. Éditions Points, 2015, 234.
  13. Fanon, Frantz. Peau Noire, Masques Blancs. Éditions Points, 2015, 239.
  14. Fanon, Frantz. Peau Noire, Masques Blancs. Éditions Points, 2015, 235.