Franz Fanon: Culture and Racism

Frantz Fanon was a highly influential psychiatrist, philosopher, revolutionary, and writer who made significant contributions to the fields of post-colonial studies, critical theory, and Marxism. Born on July 20, 1925, in Fort-de-France, Martinique, Fanon's life and work were shaped by his experiences with colonialism and racism.

In this content, we're going to talk about the "Culture and Racism" section of his book entitled Towards The African Revolution. We will analyse this part of the book briefly but adequately. Let's start by breaking it down into sections.

What is Racism

The dictionary definition of racism is a belief or doctrine that inherent differences between different human racial groups determine cultural or individual achievement; often coupled with the idea that one's own race is superior and has the right to dominate others.

For Fanon, however, racism is a tool of oppression rooted in power and exploitation, and he sees racism as deeply woven into the structure of colonialism, often appearing in forms that go beyond overt discrimination - such as stereotypes about intelligence or behaviour. Over time, racism also becomes embedded in cultural, legal and economic systems, perpetuating a cycle that limits the identity and self-worth of the colonised. This system of racism then leads to psychological damage, cultural stagnation and social division, all of which serve to reinforce colonial control.

Keypoints

Cultural Hierarchies and Racism:

• Exploitation and Justification: It is important to emphasise Fanon's view that racism is not an accidental phenomenon but rather a deliberate tool used to justify exploitation. Colonial powers position their own culture as 'civilised' while labelling others as 'primitive', thereby creating a false hierarchy that serves to rationalise oppression.
• Hierarchy of Cultures: The practice of categorising cultures hierarchically by colonial powers has the effect of instilling an inferiority complex in the colonised, thereby reinforcing their subjugation through cultural means.

Racism as a Cultural Element:

• Embedded Racism: Outline the ways in which, according to Fanon, racism is embedded in cultural frameworks. Racism cannot be reduced to a matter of prejudice; rather, it is an entire worldview that permeates institutions, values, and social interactions.
• Evolution of Racism: Fanon's analysis reveals how racism evolves beyond biological justifications, becoming instead an ideological construct that devalues the culture, beliefs, and ways of life of the colonised, framing these as inferior to Western norms.

Destruction and Repression of Native Cultures:

• Dismantling Indigenous Structures: It is important to consider how colonialism operates to dismantle the culture, language and social structures of those who are colonised. This process has the effect of disorientating and destabilising them, which in turn makes them more controllable and susceptible to the values that are imposed upon them by the coloniser.
• Controlled Values: It is important to note that the coloniser may profess to "respect" local traditions while simultaneously modifying them to align with the objectives of colonialism. This often entails the subversion of traditional practices, which are then employed as a means of maintaining control.

Cultural Resistance and Liberation:

• Reclaiming Cultural Identity: Fanon advocates for a cultural and psychological reclaiming of identity as part of the liberation process. This isn’t only political or economic but also a cultural fight to restore what colonialism suppressed.
• Liberation as Cultural Revival: Stress that for Fanon, true liberation means reviving and reshaping the culture that colonialism attempted to erase, allowing the colonized to redefine their heritage on their own terms.

Cultural Stagnation and Oppression:

• Cultural Mummification: Fanon uses this term to describe the stagnation of culture under colonial oppression. While the colonized are often accused of being passive, Fanon argues that this is a result of having their cultural expression stifled.
• Path to Cultural Progress: Conclude with Fanon’s belief that genuine cultural revival and progress are only possible by overthrowing the colonial system, allowing for the free expression and growth of indigenous culture.

Fanon’s Legacy and Modern-Day Relevance

Frantz Fanon's ideas about oppression are still relevant today. We can look at this issue from three different angles.

• Systemic Racism and Social Movements:Fanon's observations on colonial racism provide a way of understanding why racism persists in various forms today, particularly in regions with colonial histories, like the U.S., South Africa, and parts of Europe. Movements like Black Lives Matter, which tackle police violence and campaign for racial justice, reflect Fanon's view that systems of power rely on both overt and covert forms of violence. These movements urge a rethink of institutional racism, as Fanon argued was vital for dismantling colonial oppression.
• Indigenous Cultural Revitalization: Fanon's idea of 'cultural reclamation' is similar to what indigenous groups around the world are doing to bring back languages, traditions and arts that were almost lost because of colonialism. There are lots of examples, like the Hawaiian language revival and the resurgence of Maori cultural practices in New Zealand. These show how Fanon wanted decolonised societies to redefine and celebrate their unique cultural identities.
• Decolonizing Education and Media: These days, "decolonising" is a way to take a closer look at and change how history, education and the media are presented. More and more universities and cultural institutions are working to make their curricula more decolonised and repatriate indigenous artefacts. Fanon's ideas on 'cultural mummification' – where colonised cultures are put on display rather than lived and celebrated – show why this is important. Decolonising education is about more than just recognising diverse histories. It's also about empowering students from historically marginalised backgrounds to see their culture represented and valued.