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"To us all towns
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Home > Tamils - a Nation without a State > Nations & Nationalism > The Strength of an Idea > Racism and Culture - Frantz Fannon
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Racism and Culture Frantz Fanon, 1956 [see also Concerning Violence - Frantz Fanon, 1963 ]
The unilaterally decreed normative value of certain cultures deserves our careful attention. One of the paradoxes immediately encountered is the rebound of egocentric, sociocentric definitions. There is first affirmed the existence of human groups having no culture; then of a hierarchy of cultures; and finally, the concept of cultural relativity. We have here the whole range from overall negation to singular and specific recognition. It is precisely this fragmented and bloody history that we must sketch on the level of cultural anthropology. There are, we may say, certain constellations of institutions, established by particular men, in the framework of precise geographical areas, which at a given moment have undergone a direct and sudden assault of different cultural patterns. The technical, generally advanced development of the social group that has thus appeared enables it to set up an organized domination. The enterprise of deculturation turns out to be the negative of a more gigantic work of economic, and even biological, enslavement. The doctrine of cultural hierarchy is thus but one aspect of a systematized hierarchization implacably pursued. The modern theory of the absence of cortical integration of colonial peoples is the anatomic-physiological counterpart of this doctrine. The apparition of racism is not fundamentally determining.
Racism is not the whole but the most visible, and the crudest element of a given structure... Racism is not the whole but the most visible, the most day-to-day and, not to mince matters, the crudest element of a given structure...
This precise cultural element, however, has not become encysted. Racism has not managed to harden. It has had to renew itself, to adapt itself, to change its appearance. It has had to undergo the fate of the cultural whole that informed it. The vulgar, primitive, over-simple racism purported to find in biology - the Scriptures having proved insufficient - the material basis of the doctrine. It would be tedious to recall the efforts then undertaken- the comparative form of the skulls, the quantity and the configuration of the folds of the brain, the characteristics of the cell layers of the cortex, the dimensions of the vertebrae, the microscopic appearance of the epiderm, etc.... Intellectual and emotional primitivism appeared as a banal consequence, a recognition of existence. Such affirmations, crude and massive, give way to a more refined argument. Here and there, however, an occasional relapse is to be noted. Thus the "emotional instability of the Negro," the "subcritical integration of the Arab," "the quasi-generic culpability of the Jew" are data that one comes upon among a few contemporary writers. The monograph by J. Carothers, for example, sponsored by the World Health Organization, invokes "scientific arguments" in support of a physiological lobotomy of the African Negro. These old-fashioned positions tend in any case to disappear. This racism that aspires to be rational, individual, genotypically and phenotypically determined, becomes transformed into cultural racism. The object of racism is no longer the individual man but a certain form of existing. At the extreme, such terms as "message" and "cultural style" are resorted to. "Occidental values" oddly blend with the already famous appeal to the fight of the "cross against the crescent." The morphological equation, to be sure, has not totally disappeared, but events of the past thirty years have shaken the most solidly anchored convictions, upset the checkerboard, restructured a great number of relationships. The memory of Nazism, the common wretchedness of different men, the common enslavement of extensive social groups, the apparition of "European colonies," in other words the institution of a colonial system in the very heart of Europe, the growing awareness of workers in the colonizing and racist countries, the evolution of techniques, all this has deeply modified the problem and the manner of approaching it.
We must look for the consequences of this racism on the cultural level. Racism, as we have seen, is only one element of a vaster whole: that of the systematized oppression of a people. How does an oppressing people behave? Here we rediscover constants. We witness the destruction of cultural values, of ways of life. Language, dress, techniques, are devalorized. How can one account for this constant? Psychologists, who tend to explain everything by movements of the psyche, claim to discover this behavior on the level of contacts between individuals: the criticism of an original hat, of a way of speaking, of walking ... Such attempts deliberately leave out of account the special character of the colonial situation. In reality the nations that undertake a colonial war have no concern for the confrontation of cultures. War is a gigantic business and every approach must be governed by this datum. The enslavement, in the strictest sense, of the native population is the prime necessity. For this its systems of reference have to be broken. Expropriation, spoliation, raids, objective murder, are matched by the sacking of cultural patterns, or at least condition such sacking. The social panorama is destructured; values are flaunted, crushed, emptied. The lines of force, having crumbled, no longer give direction. In their stead a new system of values is imposed, not proposed but affirmed, by the heavy weight of cannons and sabres.
The setting up of the colonial system does not of itself bring about the death of the native culture. Historic observation reveals, on the contrary, that the aim sought is rather a continued agony than a total disappearance of the pre-existing culture. This culture, once living and open to the future, becomes closed, fixed in the colonial status, caught in the yoke of oppression. Both present and mummified, it testifies against its members. It defines them in fact without appeal. The cultural mummification leads to a mummification of individual thinking. The apathy so universally noted among colonial peoples is but the logical consequence of this operation. The reproach of inertia constantly directed at "the native" is utterly dishonest. As though it were possible for a man to evolve otherwise than within the framework of a culture that recognizes him and that he decides to assume. Thus we witness the setting up of archaic, inert institutions, functioning under the oppressor's supervision and patterned like a caricature of formerly fertile institutions ... These bodies appear to embody respect for the tradition, the cultural specificities, the personality of the subjugated people. This pseudo-respect in fact is tantamount to the most utter contempt, to the most elaborate sadism. The characteristic of a culture is to be open, permeated by spontaneous, generous, fertile lines of force. The appointment of "reliable men" to execute certain gestures is a deception that deceives no one. Thus the Kabyle djemaas named by the French authority are not recognized by the natives. They are matched by another djemaa democratically elected. And naturally the second as a rule dictates to the first what his conduct should be. The constantly affirmed concern with "respecting the culture of the native populations" accordingly does not signify taking into consideration the values borne by the culture, incarnated by men. Rather this behavior betrays a determination to objectify, to confine, to imprison, to harden. Phrases such as "I know them," "that's the way they are," show this maximum objectification successfully achieved. I can think of gestures and thoughts that define these men. Exoticism is one of the forms of this simplification. It allows no cultural confrontation. There is on the one hand a culture in which qualities of dynamism, of growth, of depth can be recognized. As against this, we find characteristics, curiosities, things, never a structure. Thus in an initial phase the occupant establishes his domination, massively affirms his superiority. The social group, militarily and economically subjugated, is dehumanized in accordance with a poly dimensional method. Exploitation, tortures, raids, racism, collective liquidations, rational oppression take turns at different levels in order literally to make of the native an object in the hands of the occupying nation. This object man, without means of existing, without a raison d'etre, is broken in the very depth of his substance. The desire to live, to continue, becomes more and move indecisive, more and more phantom-like. It is at this stage that the well-known guilt complex appears. In his first novels, Wright gives a very detailed description of it. Progressively, however, the evolution of techniques of production, the industrialization, limited though it is, of the subjugated countries, the increasingly necessary existence of collaborators, impose a new attitude upon the occupant. The complexity of the means of production, the evolution of economic relations inevitably involving the evolution of ideologies, unbalance the system. Vulgar racism in its biological form corresponds to the period of crude exploitation of man's arms and legs. The perfecting of the means of production inevitably brings about the camouflage of the techniques by which man is exploited, hence of the forms of racism.
It is therefore not as a result of the evolution of people's minds that racism loses its virulence. No inner revolution can explain this necessity for racism to seek more subtle forms, to evolve. On all sides men become free, putting an end to the lethargy to which oppression and racism had condemned them. In the very heart of the "civilized nations" the workers finally discover that the exploitation of man, at the root of a system, assumes different faces. At this stage racism no longer dares appear without disguise. It is unsure of itself. In an ever greater number of circumstances the racist takes to cover. He who claimed to "sense," to "see through" those others, finds himself to be a target, looked at, judged. The racist's purpose has become a purpose haunted by bad conscience. He can find salvation only in a passion driven commitment such as is found in certain psychoses. And having defined the symptomatology of such passion-charged deliria is not the least of Professor Baruk's merits. Racism is never a super added element discovered by chance in the course of the investigation of the cultural data of a group. The social constellation, the cultural whole, are deeply modified by the existence of racism. It is a common saying nowadays that racism is a plague of humanity. But we must not content ourselves with such a phrase. We must tirelessly look for the repercussions of racism at all levels of sociability. The importance of the racist problem in contemporary American literature is significant. The Negro in motion pictures, the Negro and folklore, the Jew and children's stories, the Jew in the cafe, are inexhaustible themes. Racism, to come back to America, haunts and vitiates American culture. And this dialectical gangrene is exacerbated by the coming to awareness and the determination of millions of Negroes and Jews to fight this racism by which they are victimized. This passion charged, irrational, groundless phase, when one examines it, reveals a frightful visage. The movement of groups, the liberation, in certain parts of the world, of men previously kept down, make for a more and more precarious equilibrium. Rather unexpectedly, the racist group points accusingly to a manifestation of racism among the oppressed. The "intellectual primitivism" of the period of exploitation gives way to the "medieval, in fact prehistoric fanaticism" of the period of the liberation. For a time it looked as though racism had disappeared. This soul-soothing, unreal impression was simply the consequence of the evolution of forms of exploitation. Psychologists spoke of a prejudice having become unconscious. The truth is that the rigor of the system made the daily affirmation of a superiority superfluous. The need to appeal to various degrees of approval and support, to the native's cooperation, modified relations in a less crude, more subtle, more "cultivated" direction. It was not rare, in fact, to see a "democratic and humane" ideology at this stage. The commercial undertaking of enslavement, of cultural destruction, progressively gave way to a verbal mystification. The interesting thing about this evolution is that racism was taken as a topic of meditation, sometimes even as a publicity technique. Thus the blues -"the black slave lament"- was offered up for the admiration of the oppressors. This modicum of stylized oppression is the exploiter's and the racist's rightful due. Without oppression and without racism you have no blues. The end of racism would sound the knell of great Negro music ... As the all-too-famous Toynbee might say, the blues are the slave's response to the challenge of oppression. Still today, for many men, even colored, Armstsrong's music has a real meaning only in this perspective.
Racism bloats and disfigures the face of the culture that practices it. Literature, the plastic arts, songs for shop girls, proverbs, habits, patterns, whether they set out to attack it or to vulgarize it, restore racism. This means that a social group, a country, a civilization, cannot be unconsciously racist. We say once again that racism is not an accidental discovery. It is not a hidden, dissimulated element. No superhuman efforts are needed to bring it out. Racism stares one in the face for it so happens that it belongs in a characteristic whole: that of the shameless exploitation of one group of men by another which has reached a higher stage of technical development. This is why military and economic oppression generally precedes, makes possible, and legitimizes racism.
The habit of considering racism as a mental quirk, as a psychological flaw, must be abandoned. But the men who are a prey to racism, the enslaved, exploited, weakened social group-how do they behave? What are their defense mechanisms? What attitudes do we discover here? In an initial phase we have seen the occupying power legitimizing its domination by scientific arguments, the "inferior race" being denied on the basis of race. Because no other solution is left it, the racialized social group tries to imitate the oppressor and thereby to deracialize itself. The "inferior race" denies itself as a different race. It shares with the "superior race" the convictions, doctrines, and other attitudes concerning it. Having, witnessed the liquidation of its systems of reference, the collapse of its cultural patterns, the native can only recognize with the occupant that "God is not on his side." The oppressor, through the inclusive and frightening character of his authority, manages to impose on the native new ways of seeing, and in particular a pejorative judgment with respect to his original forms of existing. This event, which is commonly designated as alienation, is naturally very important. It is found in the official texts under the name of assimilation. Now this alienation is never wholly successful. Whether or not it is because the oppressor quantitatively and qualitatively limits the evolution, unforeseen, disparate phenomena manifest themselves. The inferiorized group had admitted, since the force of reasoning was implacable, that its misfortunes resulted directly from its racial and cultural characteristics. Guilt and inferority are the usual consequences of this dialectic. The oppressed then tries to escape these, on the one hand by proclaiming his total and unconditional adoption of the new cultural models, and on the other, by pronouncing an irreversible condemnation of his own cultural style. (1)
Yet the necessity that the oppressor encounters at a given point to dissimulate the forms of exploitation does not lead to the disappearance of this exploitation. The more elaborate, less crude economic relations require a daily coating but the at this level remains frightful. Having judged, condemned, abandoned his cultural forms, his language, his food habits, his sexual behavior, his way of sitting down, of resting, of laughing, of enjoying himself, the oppressed flings himself upon the imposed culture with the desperation of a drowning man. Developing his technical knowledge in contact with more and more perfected machines, entering into the dynamic circuit of industrial production, meeting men from remote regions in the framework of the concentration of capital, that is to say, on the job, discovering the assembly line, the team, production "time," in other words yield per hour, the oppressed is shocked to find that he continues to be the object of racism and contempt. It is at this level that racism is treated as a question of persons. "There are a few hopeless racists, but you must admit that on the whole the population likes . .." With time all this will disappear. This is the country where there is the least amount of race prejudice ... At the United Nations there is a commission to fight race prejudice. Films on race prejudice, poems on race prejudice, messages on race prejudice ... Spectacular and futile condemnations of race prejudice. In reality, a colonial country is a racist country. If in England, in Belgium, or in France, despite the democratic principles affirmed by these respective nations, there are still racists, it is these racists who, in their opposition to the country as a whole, are logically consistent.
It is not possible to enslave men without logically making them inferior through and through. And racism is only the emotional, affective, sometimes intellectual explanation of this inferiorization. The racist in a culture with racism is therefore normal. He has achieved a perfect harmony of economic relations and ideology. The idea that one forms of man, to be sure, is never totally dependent on economic relations, in other words - and this must not be forgotten - on relations existing historically and geographically among men and groups. An ever greater number of members belonging to racist societies are taking a position. They are dedicating themselves to a world in which racism would be impossible. But everyone is not up to this kind of objectivity, this abstraction, this solemn commitment. One cannot with impunity require of a man that he be against "the prejudices of his group." And, we repeat, every colonialist group is racist. "Acculturized" and deculturized at one and the same time, the oppressed continues to come up against racism. He finds this sequel illogical, what be has left behind him inexplicable, without motive, incorrect. His knowledge, the appropriation of precise and complicated techniques, sometimes his intellectual superiority as compared to a great number of racists, lead him to qualify the racist world as passion-charged. He perceives that the racist atmosphere impregnates all the elements of the social life. The sense of an overwhelming injustice is correspondingly very strong. Forgetting racism as a consequence, one concentrates on racism as cause. Campaigns of deintoxication are launched. Appeal is made to the sense of humanity, to love, to respect for the supreme values. . . Race prejudice in fact obeys a flawless logic. A country that lives, draws its substance from the exploitation of other peoples, makes those peoples inferior. Race prejudice applied to those peoples is normal. Racism is therefore not a constant of the human spirit. It is, as we have seen, a disposition fitting into a well-defined system. And anti-Jewish prejudice is no different from anti Negro prejudice. A society has race prejudice or it has not. There are no degrees of prejudice. One cannot say that a given country is racist but that lynchings or extermination camps are not to be found there. The truth is that all that and still other things exist on the horizon. These virtualities, these latencies circulate, carried by the life-stream of psycho-affective, economic relations ... Discovering the futility of his alienation, his progressive deprivation, the inferiorized individual, after this phase of deculturation, of extraneousness, comes back to his original positions. This culture, abandoned, sloughed off, rejected, despised, becomes for the inferiorized an object of passionate attachment. There is a very marked kind of overvaluation that is psychologically closely linked to the craving for forgiveness. But behind this simplifying analysis there is indeed the intuition experienced by the inferiorized of having discovered a spontaneous truth. This is a psychological datum that is part of the texture of History and of Truth. Because the inferiorized rediscovers a style that had once been devalorized, what he does is in fact to cultivate culture. Such a caricature of cultural existence would indicate, if it were necessary, that culture must be lived, and cannot be fragmented. It cannot be had piecemeal. Yet the oppressed goes into ecstasies over each rediscovery. The wonder is permanent. Having formerly emigrated from his culture, the native today explores it with ardor. It is a continual honeymoon. Formerly inferiorized, he is now in a state of grace. Not with impunity, however, does one undergo domination. The culture of the enslaved people is sclerosed, dying. No life any longer circulates in it. Or more precisely, the only existing life is dissimulated. The population that normally assumes here and there a few fragments of life, which continues to attach dynamic meanings to institutions, is an anonymous population. In a colonial system these are the traditionalists. The former emigre, by the sudden ambiguity of his behavior, causes consternation. To the anonymity of the traditionalist he opposes a vehement and aggressive exhibitionism. The state of grace and aggressiveness are the two constants found at this stage. Aggressiveness being the passion-charged mechanism making it possible to escape the sting of paradox. Because the former emigre is in possession of precise techniques, because his level of action is in the framework of relations that are already complex, these rediscoveries assume an irrational aspect. There is an hiatus, a discrepancy between intellectual development, technical appropriation, highly differentiated modes of thinking and of logic, on the one hand, and a "simple, pure" emotional basis on the other ...
Rediscovering tradition, living it as a defense mechanism' as a symbol of purity, of salvation, the decultured individual leaves the impression that the mediation takes vengeance by substantializing itself... Rediscovering tradition, living it as a defense mechanism' as a symbol of purity, of salvation, the decultured individual leaves the impression that the mediation takes vengeance by substantializing itself. This falling back on archaic positions having no relation to technical development is paradoxical. The institutions thus valorized no longer correspond to the elaborate methods of action already mastered. The culture put into capsules, which has vegetated since the foreign domination, is revalorized. It is not reconceived, grasped anew, dynamited from within. It is shouted. And this headlong, unstructured, verbal revalorization conceals paradoxical attitudes. It is at this point that the incorrigible character of the inferiorized is brought out for mention. Arab doctors sleep on the ground, spit all over the place, etc.... Negro intellectuals consult a sorcerer before making a decision, etc.... "Collaborating" intellectuals try to justify their new attitude. The customs, traditions, beliefs, formerly denied and passed over in silence are violently valorized and affirmed. Tradition is no longer scoffed at by the group. The group no longer runs away from itself. The sense of the past is rediscovered, the worship of ancestors resumed ... The past, becoming henceforth a constellation of values, becomes identified with the Truth. This rediscovery, this absolute valorization almost in defiance of reality, objectively indefensible, assumes an incomparable and subjective importance. On emerging from these passionate espousals, the native will have decided, "with full knowledge of what is involved," to fight all forms of exploitation and of alienation of man. At this same time, the occupant, on the other hand, multiplies appeals to assimilation, then to integration, to community. The native's hand-to-hand struggle with his culture is too solemn, too abrupt an operation to tolerate the slightest slip-up. No neologism can mask the new certainty: the plunge into the chasm of the past is the condition and the source of freedom.
The logical end of this will to struggle is the total liberation of the national territory. In order to achieve this liberation, the inferiorized man brings all his resources into play, all his acquisitions, the old and the new, his own and those of the occupant. The struggle is at once total, absolute. But then race prejudice is hardly found to appear. At the time of imposing his domination, in order to justify slavery, the oppressor had invoked scientific argument. There is nothing of the kind here. A people that undertakes a struggle for liberation rarely legitimizes race prejudice. Even in the course of acute periods of insurrectional armed struggle one never witnesses the recourse to biological justifications. The struggle of the inferiorized is situated on a markedly more human level. The perspectives aye radically new. The opposition is the henceforth classical one of the struggles of conquest and of liberation. In the course of struggle the dominating nation tries to revive racist arguments but the elaboration of racism proves more and more ineffective. There is talk of fanaticism, of primitive attitudes in the face of death, but once again the now crumbling mechanism no longer responds. Those who were once unbudgeable, the constitutional cowards, the timid, the eternally inferiorized, stiffen and emerge bristling. The occupant is bewildered. The end of race prejudice begins with a sudden incomprehension. The occupant's spasmed and rigid culture, now liberated, opens at last to the culture of people who have really become brothers. The two cultures can affront each other, enrich each other. In conclusion, universality resides in this decision to recognize and accept the reciprocal relativism of different cultures, once the colonial status is irreversibly excluded.
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