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APAFrantz Fanon Quotes. (n.d.). Jar of Quotes. Retrieved , from JarofQuotes.com Web site: https://www.jarofquotes.com/view.php?id=for-europe-for-ourselves-for-humanity-comrades-we-must-turn-over-new-leaf-we-must-work-out-new-concepts-try-to-set-afoot-new-man-frantz-fanon
ChicagoFrantz Fanon Quotes. Jar of Quotes, 2019. https://www.jarofquotes.com/view.php?id=for-europe-for-ourselves-for-humanity-comrades-we-must-turn-over-new-leaf-we-must-work-out-new-concepts-try-to-set-afoot-new-man-frantz-fanon, accessed .
MLA"Frantz Fanon Quotes." Jar of Quotes, 2019. . https://www.jarofquotes.com/view.php?id=for-europe-for-ourselves-for-humanity-comrades-we-must-turn-over-new-leaf-we-must-work-out-new-concepts-try-to-set-afoot-new-man-frantz-fanon
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Every colonized people-in other words, every people in whose soul an inferiority complex has been created by the death and burial of its local cultural originality-finds itself face to face with the language of the civilizing nation; that is, with the culture of the mother country. The colonized is elevated above his jungle status in proportion to his adoption of the mother country's cultural standards.
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My intimate knowledge of many central African tribes has everywhere convinced me of the necessity that the Negro does not respect treaties but only brute force.""¢ General Adrian Dietrich Lothar von Trotha on German South West Africa "At the level of individuals, violence is a cleansing force. It frees the native from his inferiority complex and from his despair and inaction, it makes him fearless and restores his self-respect.
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Taking the continent as a whole, this religious tension may be responsible for the revival of the commonest racial feeling. Africa is divided into Black and White, and the names that are substituted- Africa south of the Sahara, Africa north of the Sahara- do not manage to hide this latent racism. Here, it is affirmed that White Africa has a thousand-year-old tradition of culture; that she is Mediterranean, that she is a continuation of Europe and that she shares in Graeco-Latin civilization. Black Africa is looked on as a region that is inert, brutal, uncivilized - in a word, savage.
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Sometimes people hold a core belief that is very strong. When they are presented with evidence that works against that belief, the new evidence cannot be accepted. It would create a feeling that is extremely uncomfortable, called cognitive dissonance. And because it is so important to protect the core belief, they will rationalize, ignore and even deny anything that doesn't fit in with the core belief.
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Today everyone on our side knows that criminality is not the result of the Algerian's congenital nature nor the configuration of his nervous system. The war in Algeria and wars of national liberation bring out the true protagonists. We have demonstrated that in the colonial situation the colonized are confronted with themselves. They tend to use each other as a screen. Each prevents his neighbor from seeing the national enemy. And when exhausted after a sixteen-hour day of hard work the colonized subject collapses on his mat and a child on the other side of the canvas partition cries and prevents him from sleeping, it just so happens it's a little Algerian. When he goes to beg for a little semolina or a little oil from the shopkeeper to whom he already owes several hundred francs and his request is turned down, he is overwhelmed by an intense hatred and desire to kill-and the shopkeeper happens to be an Algerian. When, after weeks of keeping a low profile, he finds himself cornered one day by the kaid demanding "his taxes, " he is not even allowed the opportunity to direct his hatred against the European administrator; before him stands the kaid who excites his hatred-and he happens to be an Algerian.
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To speak pidgin to a Negro makes him angry, because he himself is a pidgin-nigger-talker. But, I will be told, there is no wish, no intention to anger him. I grant this; but it is just this absence of wish, this lack of interest, this indifference, this automatic manner of classifying him, imprisoning him, primitivizing him, decivilizing him, that makes him angry. If a man who speaks pidgin to a man of color or an Arab does not see anything wrong or evil in such behavior, it is because he has never stopped to think.
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As I begin to recognise that the Negro is the symbol of sin, I catch myself hating the Negro. But then I recognise that I am a Negro. There are two ways out of this conflict. Either I ask others to pay no attention to my skin, or else I want them to be aware of it. I try then to find value for what is bad-since I have unthinkingly conceded that the black man is the colour of evil. In order to terminate this neurotic situation, in which I am compelled to choose an unhealthy, conflictual solution, fed on fantasies, hostile, inhuman in short, I have only one solution: to rise above this absurd drama that others have staged around me, to reject the two terms that are equally unacceptable, and through one human being, to reach out for the universal. When the Negro dives-in other words, goes under-something remarkable occurs.
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In the colonial countries, on the contrary, the policeman and the soldier, by their immediate presence and their frequent and direct action maintain contact with the native and advise him by means of rifle butts and napalm not to budge. It is obvious here that the agents of government speak the language of pure force
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Colinialism hardly ever exploits the whole of a country. It contents itself with bringing to light the natrual resources, which it extracts, and exports to meet the needs of the mother country's industries, thereby allowing certain sectors of the colony to become relatively rich. But the rest of the colony follows its path of under-development and poverty, or at all events sinks into it more deeply.
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The claim to a national culture in the past does not only rehabilitate that nation and serve as a justification for the hope of a future national culture. In the sphere of psycho-affective equilibrium it is responsible for an important change in the native. Perhaps we haven't sufficiently demonstrated that colonialism is not satisfied merely with holding a people in its grip and emptying the native's brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts, disfigures, and destroys it. This work of devaluing pre-colonial history takes on a dialectical significance today.
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At first glance it seems strange that the attitude of the anti-Semite can be equated with that of the negrophobe. It was my philosophy teacher from the Antilles who reminded me one day: 'When you hear someone insulting the Jews pay attention; he is talking about you.' And I believed at the time he was universally right, meaning that I was responsible in my body and my soul for the fate reserved for my brother. Since then, I have understood that what he meant quite simply was the anti-Semite is inevitably a negrophobe.
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