The Wretched of the Earth

At the same time their idols protect them: in other words the colonized protect themselves from colonial alienation by going one step better with religious alienation, with the ultimate end result of having accumulated two alienations, each of which reinforces the other.

How come he can’t see his own savagery as a colonist in the savagery of these oppressed peasants who have absorbed it through every pore and for which they can find no cure? The answer is simple: this arrogant individual, whose power of authority and fear of losing it has gone to his head, has difficulty remembering he was once a man; he thinks he is a whip or a gun; he is convinced that the domestication of the “inferior races” is obtained by governing their reflexes. He disregards the human memory, the indelible reminders; and then, above all, there is this that perhaps he never knew: we only become what we are by radically negating deep down what others have done to us.

When Fanon, on the contrary, says that Europe is heading for ruin, far from uttering a cry of alarm, he is offering a diagnostic. Dr. Fanon claims he neither considers it to be a hopeless case —miracles have been known to exist—nor is he offering to cure it. He is stating the fact that it is in its death throes. As an outsider, he bases his diagnostic on the symptoms he has observed. As for treating it, no: he has other things to worry about.

Fanon’s teleological belief that the whole process would end in a new humanism, a new planetary relation to freedom defined by the Third World

Dual economies create divided worlds in which uneven and unequal conditions of development can often mask the ubiquitous, underlying factors of persistent poverty and malnutrition, caste and racial injustice, the hidden injuries of class, the exploitation of women’s labor, and the victimization of minorities and refugees.

Decolonization never goes unnoticed, for it focuses on and fundamentally alters being, and transforms the spectator crushed to a nonessential state into a privileged actor, captured in a virtually grandiose fashion by the spotlight of History. It infuses a new rhythm, specific to a new generation of men, with a new language and a new humanity. Decolonization is truly the creation of new men. But such a creation cannot be attributed to a supernatural power: The “thing” colonized becomes a man through the very process of liberation.

Decolonization, therefore, implies the urgent need to thoroughly challenge the colonial situation. Its definition can, if we want to describe it accurately, be summed up in the well-known words: “The last shall be first.” Decolonization is verification of this. At a descriptive level, therefore, any decolonization is a success.

Decolonization, which sets out to change the order of the world, is clearly an agenda for total disorder. But it cannot be accomplished by the wave of a magic wand, a natural cataclysm, or a gentleman’s agreement. Decolonization, we know, is an historical process: In other words, it can only be understood, it can only find its significance and become self coherent insofar as we can discern the history-making movement which gives it form and substance. Decolonization is the encounter between two congenitally antagonistic forces that in fact owe their singularity to the kind of reification secreted and nurtured by the colonial situation. Their first confrontation was colored by violence and their cohabitation —or rather the exploitation of the colonized by the colonizer—continued at the point of the bayonet and under cannon fire.

“O my body, make of me always a man who questions!”

European masses must first of all decide to wake up, put on their thinking caps and stop playing the irresponsible game of Sleeping Beauty.

So we will not accept aid for the underdeveloped countries as “charity.”