His views only crystallised during the Algerian revolution. When I write things like that, I am trying to touch my reader affectively, or in other words irrationally, almost sensually. To Fanon this qualifying process was a shame and a self-contempt: ‘Nausea. THE FACT OF BLACKNESS 85 fetichism, racial defects, slave-ships, and above all else, above all: “Sho’ good eatin’.” On that day, completely dislocated, unable to be abroad with the other, the white man, who unmercifully imprisoned me, I took myself far off from my own … Indianapolis, USA: Indiana University Press. Thus, in order for Fanon and any black man of his time to construct his self-identity, it was not enough to just construct a physiological self or to balance space and localise sensations. Perhaps too it will no longer be necessary - a fact for which we could only congratulate ourselves’ (Fanon, 1986, p. 16). Since this was an ontological problem which had to do with the essence or the nature of being of blackness, it was natural for Fanon, as Macey (2000) also notes, to make use of the existentialist phenomenology of Sartre, the negritude of Cesaire and fragments of psychoanalytical theory in his attempt to diagnose and prescribe a remedy to the problem of blackness. Moreover, McCulloch (1983) notes that Fanon went on to fight in World War II on the side of the Free French forces in Europe and in 1945 Colonel Raoul Salan awarded him the ‘Croix de Guerre’ for his heroism in combat.
vii-xxvi. 7 0 obj The Negro realised that the white world is indeed its enemy.
But this journey brought him face to face with what would certainly amuse Freud, the father of psychoanalysis: ‘I walk on white nails. But as we have seen above, Fanon started to realise the self-contradictory nature of this nostalgic search for the elusive past.Thus, Fanon’s journey in his quest for self-identity now reached what appeared to be a cul-de-sac. But while Fanon (1986) advocated the liberation of the black man from himself, Biko (1996) decided to advocate black pride: ‘The first step is to make the black man come to himself; to pump back life into his empty shell; to infuse him with pride and dignity...This is what we mean by an inward-looking process.This is the definition of black consciousness’ (Biko, 1996, p. 29). The Fact of Blackness, the fifth chapter of Frantz Fanon’s Black Skins, White Masks, is not an answer or an explanation to the statement that is the title, rather it is an insight into the inner turmoil and tense soliloquy that Fanon is experiencing. the chapter entitled ‘The Fact of Blackness’. Like a child, modeling from his/her parents and siblings in the process of identity-formation, Fanon turned to his own blacks and their attention temporarily liberated him from this crushing objecthood.
And when he attached to his fellow Negroes, he was shocked for they too rejected him since they were almost white: ‘I want you to understand, sir, I am one of the best friends the Negro has in Lyon’ (Fanon, 1986, p.117).With all these version of Negroes, which Negro was to be made known? These were groomed to be the leaders of the new independent countries. The second section deals with the economical and social-political notion of ‘self-determination’ in relation to the ‘fact of being a dominated black person’. I subjected myself to an objective examination, I discovered my blackness, my ethnic characteristics; and I was battered down by tom-toms, cannibalism, intellectually deficiency, fetichism, racial defects, slave-ships, and above else: ‘sho’ good eatin’.’ (Fanon, 1986, p.112)The above-discovered self-identity reminiscent of psychoanalytical conditions such as schizophrenia and multiple personality disorders was not what Fanon wanted and probably it is not what black men have wanted throughout history. Boston, USA: Bedford/St.
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