Frantz Fanon, on/for his Birthday, 20 July 1925.

Frantz Fanon (Fort de France 1925-Washington 1961)

ON NATIONAL CULTURE

[…] I am ready to concede that on the plane of factual being the past existence of an Aztec civilization does not change anything , very much in the diet of the Mexican peasant of today. I admit that all the proofs of a wonderful Songhai civilization will not change the fact that today the Songhais are underfed and illiterate, thrown between sky and water with empty heads and empty eyes. But it has been remarked several times that this passionate search for a national culture which existed before the colonial era finds its legitimate reason in the anxiety shared by native intellectuals to shrink away from that Western culture in which they all risk being swamped. Because they realize they are in danger of losing their lives and thus becoming lost to their people, these men, hot-headed and with anger in their hearts, relentlessly determine to renew contact once more with the oldest and most pre-colonial springs of life of their people.

Let us go farther. Perhaps this passionate research and this anger are kept up or at least directed by the secret hope of discovering beyond the misery of today, beyond self-contempt, resignation and abjuration, some very beautiful and splendid era whose existence rehabilitates us both in regard to ourselves and in regard to others. I have said that I have decided to go farther. Perhaps unconsciously, the native intellectuals, since they could not stand wonder-struck before the history of today’s barbarity, decided to go back farther and to delve deeper down; and, let us make no mistake, it was with the greatest delight that they discovered that there was nothing to be ashamed of in the past, but rather dignity, glory and solemnity. 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 have not sufficiently demonstrated that colonialism is not simply content to impose its rule upon the present and the future of a dominated country. 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.

When we consider the efforts made to carry out the cultural estrangement so characteristic of the colonial epoch, we realize that nothing has been left to chance and that the total result looked for by colonial domination was indeed to convince the natives that colonialism came to lighten their darkness. The effect consciously sought by colonialism was to drive into the natives’ heads the idea that if the settlers were to leave, they would at once fall back into barbarism, degradation and bestiality.

On the unconscious plane, colonialism therefore did not seek to be considered by the native as a gentle, loving mother who protects her child from a hostile environment, but rather as a mother who unceasingly restrains her fundamentally perverse offspring from managing to commit suicide and from giving free rein to its evil instincts. The colonial mother protects her child from itself, from its ego, and from its physiology, its bio logy and its own unhappiness which is its very essence.

In such a situation the claims of the native intellectual are no luxury but a necessity in any coherent programme. The native intellectual who takes up arms to defend his nation’s legitimacy and who wants to bring proofs to bear out that legitimacy, who is willing to strip himself naked to study the history of his body, is obliged to dissect the heart of his people.

[…] The example of the Arab world might equally well be quoted here. We know that the majority of Arab territories have been under colonial domination. Colonialism has made the same effort in these regions to plant deep in the minds of the native population the idea that before the advent of colonialism their history was one which was dominated by barbarism. The struggle for national liberty has been accompanied by a cultural phenomenon known by the name of the awakening of Islam. The passion with which contemporary Arab writers remind their people of the great pages of their history is a reply to the lie told by the occupying power. The great names of Arabic literature and the great past of Arab civilization have been brandished about with the same ardour as those of the African civilizations. The Arab leaders have tried to return to the famous Dar El Islam which shone so brightly from the twelfth to the fourteenth century.

Today, in the political sphere, the Arab League is giving palpable form to this will to take up again the heritage of the past and to bring it to culmination. Today, Arab doctors and Arab poets speak to each other across the frontiers, and strive to create a new Arab culture and a new Arab civilization. It is in the name of Arabism that these men join together, and that they try to think together. Everywhere, however, in the Arab world, national feeling has preserved, even under colonial domination, a liveliness that we fail to find in Africa. At the same time that spontaneous communion of each with all, present in the African movement, is not to be found in the Arab League. On the contrary, paradoxically, everyone tries to sing the praises of the achievements of his nation. The cultural process is freed from the lack of differentiation which characterized it in the African world, but the Arabs do not always manage to stand aside in order to achieve their aims. The living culture is not national but Arab. “Hie problem is not as yet to secure a national culture, not as yet to lay hold of a movement differentiated by nations, but to assume an African or Arabic culture when confronted by the all-embracing condemnation pronounced by the dominating power. In the African world, as in the Arab, we see that the claims of the man of culture in a colonized country are all embracing, continental and, in the case of the Arabs, world-wide.

This historical necessity in which the men of African culture find themselves to racialize their claims and to speak more of African culture than of national culture will tend to lead them up a blind alley. Let us take for example the case of the African Cultural Society. This society had been created by African intellectuals who wished to get to know each other and to compare their experiences and the results of their respective research work. The aim of this society was therefore to affirm the existence of an African culture, to evaluate this culture on the plane of distinct nations and to reveal the internal motive forces of each of their national cultures. But at the same time this society fulfilled another need: the need to exist side by side with the European Cultural Society, which threatened to transform itself into a Universal Cultural Society. There was therefore at the bottom of this decision the anxiety to be present at the universal trysting place fully armed, with a culture springing from the very heart of the African continent. Now, this Society will very quickly show its inability to shoulder these different tasks, and will limit itself to exhibitionist demonstrations, while the habitual behaviour of the members of this Society will be confined to showing Europeans that such a thing as African culture exists, and opposing their ideas to those of ostentatious and narcissistic Europeans. We have shown that such an attitude is normal and draws its legitimacy from the lies propagated by men of Western culture. But the degradation of the aims of this Society will become more marked with the elaboration of the concept of Negro-ism. The African Society will become the cultural society of the black world and will come to include the Negro dispersion, that is to say the ten of thousands of black people spread over the American continents.

[…] Thus we see that the cultural problem as it sometimes exists  in colonized countries runs the risk of giving rise to serious ambiguities. The lack of culture of the Negroes, as proclaimed by colonialism, and the inherent barbarity of the Arabs ought logically to lead to the exaltation of cultural manifestations which are not simply national but continental, and extremely racial. In Africa, the movement of men of culture is a movement towards the Negro-African culture or the Arab-Moslem culture. It is not specifically towards a national culture. Culture is becoming more and more cut off from the events of today. It finds its refuge beside a hearth that glows with passionate emotion, and from there makes its way by realistic paths which are the only means by which it may be made fruitful, homogeneous and consistent.

If the action of the native intellectual is limited historically, there remains nevertheless the fact that it contributes greatly to upholding and justifying the action of politicians. It is true that the attitude of the native intellectual sometimes takes on the aspect of a cult or of a religion. But if we really wish to analyse this attitude correctly we will come to see that it is symptomatic of the intellectual’s realization of the danger that he is running of cutting his last moorings and of breaking adrift from his people. This stated belief in a national culture is in fact an ardent, despairing turning towards anything that will afford him secure anchorage. In order to ensure his salvation and to escape from the supremacy of the white man’s culture the native feels the need to turn backwards towards his unknown roots and to lose himself at whatever cost in his own barbarous people. Because he feels he is becoming estranged, that is to say because he feels that he is the living haunt of contradictions which run the risk of becoming insurmountable, the native tears himself away from the swamp that may suck him down and accepts everything, decides to take all for granted and confirms everything even though he may lose body and soul. The native finds that he is expected to answer for everything, and to all comers. He not only turns himself into the defender of his people’s past; he is willing to be counted as one of them, and henceforward he is even capable of laughing at his past cowardice.

This tearing away, painful and difficult though it may be, is, however, necessary. If it is not accomplished there will be serious psycho-affective injuries and the result will be individuals without an anchor, without a horizon, colourless, stateless, rootless – a race of angels. It will be also quite normal to hear certain natives declare ‘I speak as a Senegalese and as a Frenchman . . .’ ‘I  speak as an Algerian and as a Frenchman . . .’. The intellectual who is Arab and French, or Nigerian and English, when he comes up against the need to take on two nationalities, chooses, if he wants to remain true to himself, the negation of one of these determinations. But most often, since they cannot or will not make a choice, such intellectuals gather together all the historical determining factors which have conditioned them and take up a fundamentally ‘universal standpoint’.

This is because the native intellectual has thrown himself greedily upon Western culture. Like adopted children who only stop investigating the new family framework at the moment when a minimum nucleus of security crystallizes in their psyche, the native intellectual will try to make European culture his own. He will not be content to get to know Rabelais and Diderot, Shakespeare and Egar Alien Poe; he will bind them to his intelligence as closely as possible:

The lady was not alone;

she had a

most respectable husband,

who knew how to quote

Racine and Corneille,

Voltaire and Rousseau,

Victor Hugo and Musset,

Gide, Valéry and as many more again.*

(René Depestre: ‘Face à la nuit’.)

But at the moment when the nationalist parties are mobilizing the people in the name of national independence, the native intellectual sometimes spurns these acquisitions which he suddenly feels make him a stranger in his own land. It is always easier to proclaim rejection than actually to reject. The intellectual who through the medium of culture has filtered into Western civilization, who has managed to become part of the body of European culture — in other words who has exchanged his own culture for another — will come to realize that the cultural matrix, which now he wishes to assume since he is anxious to appear original, can hardly supply any figureheads which will bear comparison with those, so many in number and so great  in prestige, of the occupying power’s civilization. History, of course, though nevertheless written by the Westerners and to serve their purposes, will be able to evaluate from time to time certain periods of the African past. But, standing face to face with his country at the present time, and observing clearly and objectively the events of today throughout the continent which he wants to make his own, the intellectual is terrified by the void, the degradation and the savagery he sees there. Now he feels that he must get away from white culture. He must seek his culture elsewhere, anywhere at all; and if he fails to find the substance of culture of the same grandeur and scope as displayed by the ruling power, the native intellectual will very often fall back upon emotional attitudes and will develop a psychology which is dominated by exceptional sensitivity and sus-ceptibility. This withdrawal which is due in the first instance to a begging of the question in his internal behaviour mechanism and his own character brings out, above all, a reflex and contradiction which is muscular.

This is sufficient explanation of the style of those native intellectuals who deride to give expression to this phase of consciousness which is in process of ‘being liberated. It is a harsh style, full of images, for the image is the drawbridge which allows unconscious energies to be scattered on the surrounding meadows. It is a vigorous style, alive with rhythms, struck through and through with bursting life; it is full of colour, too, bronzed, sun-baked and violent. This style, which in its time astonished the peoples of the West, has nothing racial about it, in spite of frequent statements to the contrary; it expresses above all a hand-to-hand struggle and it reveals the need that man has to liberate himself from a part of his being which already contained the seeds of decay. Whether the fight is painful, quick or inevitable, muscular action must substitute itself for concepts.

If in the world of poetry this movement reaches unaccustomed heights, the fact remains that in the real world the intellectual often follows up a blind alley. When at the height of his intercourse with his people, whatever they were or whatever they are, the intellectual decides to come down into the common paths of real life, he only brings back from his adventuring formulas which are sterile in the extreme. He sets a high value on the customs, traditions and the appearances of his people; but his inevitable, painful experience only seems to be a banal search for exoticism. The sari becomes sacred, and shoes that come from Paris or Italy are left off in favour of pampooties, while suddenly the language of the ruling power is felt to bum your lips. Finding your fellow countrymen sometimes means in this phase to will to be a nigger, not a nigger like all other niggers but a real nigger, a Negro cur, just the sort of nigger that the white man wants you to be. Going back to your own people means to become a dirty wog, to go native as much as you can, to become unrecognizable, and to cut off those wings that before you bad allowed to grow.

The native intellectual decides to make an inventory of the bad habits drawn from the colonial world, and hastens to remind everyone of the good old customs of the people, that people, which he had decided contains all truth and goodness. The scandalized attitude with which the settlers who live in the colonial territory greet this new departure only serves to strengthen the native’s decision. When the colonialists, who had tasted the sweets of their victory over these assimilated people, realize that these men whom they considered as saved souls are beginning to fall back into the ways of niggers, the whole system totters. Every native won over, every native who had taken the pledge not only marks a failure for the colonial structure when he decides to lose himself and to go back to his own side, but also stands as a symbol for the uselessness and the shallowness of all the work that has been accomplished. Each native who goes back over the line is a radical condemnation of the methods and of the regime; and the native intellectual finds in the scandal he gives rise to a justification and an encouragement to persevere in the path he has chosen.

If we wanted to trace in the works of native writers the different phases which characterize this evolution we would find spread out before us a panorama on three levels. In the first phase, the native intellectual gives proof that he has assimilated the culture of the occupying power. His writings correspond point by point with those of his opposite numbers in the mother country. His inspiration is European and we can easily link up these works with definite treads in the literature of the mother country. This is the period of unqualified assimilation. We find in this literature coming from the colonies the Parnassians, the Symbolists and the Surrealists.

In the second phase we find the native is disturbed; he decides to remember what he is. This period of creative work approximately corresponds to that immersion which we have just described. But since the native is not a part of his people, since he only has exterior relations with his people, he is content to recall their life only. Past happenings of the bygone days of his childhood will be brought up out of the depths of his memory; old legends will be reinterpreted in the light of a borrowed aestheticism and of a conception of the world which was discovered under other skies.

Sometimes this literature of just-before-the-battle is dominated by humour and by allegory; but often too it is symptomatic of a period of distress and difficulty, where death is experienced, and disgust too. We spew ourselves up; but already underneath laughter can be heard.

Finally, in the third phase, which is called the fighting phase, the native, after having tried to lose himself in the people and with the people, will on the contrary shake the people. Instead of according the people’s lethargy an honoured place in his esteem, he turns himself into an awakener of the people; hence comes a fighting literature, a revolutionary literature, and a national literature. During this phase a great many men and women who up till then would never have thought of producing a literary work, now that they find themselves in exceptional circumstances — in prison, with the Maquis or on the eve of their execution —- feel the need to speak to their nation, to compose the sentence which expresses the heart of the people and to become the mouthpiece of a new reality in action.

The native intellectual nevertheless sooner or later will realize that you do not show proof of your nation from its culture but that you substantiate its existence in the fight which the people wage against the forces of occupation. No colonial system draws its justification from the fact that the territories it dominates are culturally non-existent. You will never make colonialism blush for shame by spreading out little-known cultural treasures under its eyes. At the very moment when the native intellectual is anxiously trying to create a cultural work he fails to realize that he is utilizing techniques and language which are borrowed from the stranger in his country. He contents himself with stamping these instruments with a hall-mark which he wishes to be national, but which is strangely reminiscent of exoticism. The native intellectual who comes back to his people by way of cultural achievements behaves in fact like a foreigner. Sometimes he has no hesitation in using a dialect in order to show his will to be as near as possible to the people; but the ideas that he expresses and the preoccupations he is taken up with have no common yardstick to measure the real situation which the men and the women of his country know. The culture that the intellectual leans towards is often no more than a stock of particularisms. He wishes to attach himself to the people; but instead he only catches hold of their outer garments. And these outer garments are merely the reflection of a hidden life, teeming and perpetually in motion. That extremely obvious objectivity which seems to characterize a people is in fact only the inert, already forsaken result of frequent, and not always very coherent adaptations of a much more fundamental substance which, itself is continually being renewed. The man of culture, instead of setting out to find this substance, will let himself be hypnotized by these mummified fragments which because they are static are in fact symbols of negation and outworn contrivances. Culture has never the translucidity of custom; it abhors all simplification. In its essence it is opposed to custom, for custom is always the deterioration of culture. The desire to attach oneself to tradition or bring abandoned traditions to life again does not only mean going against the current of history but also opposing one’s own people. When a people undertakes an armed struggle or even a political struggle against a relentless colonialism, the significance of tradition changes. All that has made up the technique of passive resistance in the past may, during this phase, be radically condemned. In an underdeveloped country during the period of struggle traditions are fundamentally unstable and are- shot through by centrifugal tendencies. This is why the intellectual often runs the risk of being out of date. The peoples who have carried on the struggle are more impervious to demagogy; and those who wish to follow them reveal themselves as nothing more than common opportunists, in other words late-comers.

In the sphere of plastic arts, for example, the native artist who wishes at whatever cost to create a national work of art shuts himself up in a stereotyped reproduction of details.. These artists, who have nevertheless thoroughly studied modern techniques and who have taken part in the main treads of contemporary painting and architecture, turn their back on foreign culture, deny it and set out to look for a true national culture, setting great store on what they consider to be the constant principles of national art. But these people forget that the forms of thought and what it feeds on, together with modem techniques of information, language and dress have dialectically reorganized the people’s intelligences and that the constant principles which acted as safeguards during the colonial period are now undergoing extremely radical changes.

The artist who has decided to illustrate the truths of the nation turns paradoxically towards the past and away from actual events. What he ultimately intends to embrace are in fact the cast-offs of thought, its shells and corpses, a knowledge which has been stabilized once and for all. But the native intellectual who wishes to create an authentic work of art must realize that the truths of a nation are in the first place its realities. He must go on until he has found the seething pot out of which the learning of the future will emerge.

Before independence, the native painter was insensible to  the national scene. He set a high value on non-figurative art, or more often was specialized in still-lifes. After independence his anxiety to rejoin his people will confine him to the most detailed representation of reality. This is representative art which has no internal rhythms, an art which is serene and immobile, evocative not of life but of death. Enlightened circles are in ecstasies when confronted with this ‘inner truth’ which is so well expressed; but we have the right to ask if this truth is in fact a reality, and if it is not already outworn and denied, called in question by the epoch through which the people are treading out their path towards history.

In the realm of poetry we may establish the same facts. After the period of assimilation characterized by rhyming poetry, the poetic tom-tom’s rhythms break through. This is a poetry of revolt; but it is also descriptive and analytical poetry. The poet ought, however, to understand that nothing can replace the reasoned, irrevocable taking up of arms on the people’s side. Let us quote Depestre once more:

The lady was not alone;

She had a husband,

A husband who knew everything,

But to tell the truth knew nothing,

For you can’t have culture without making concessions.

You concede your flesh and blood to it,

You concede your own self to others;

By conceding you gain

Classicism and Romanticism,

And all that our souls are steeped in.*

The native poet who is preoccupied with creating a national work of art and who is determined to describe his people fails in his aim, for he is not yet ready to make that fundamental concession that Depestre speaks of. The French poet René Char  shows his understanding of the difficulty when he reminds us that ‘the poem emerges out of a subjective imposition and an objective choice. A poem is the assembling and moving together of determining original values, in contemporary relation with someone that these circumstances bring to the front’.+

Yes, the first duty of the native poet is to see dearly the people he has chosen as the subject of his work of art. He cannot go forward resolutely unless he first realizes the extent of his estrangement from them. We have taken everything from the other side; and the other side gives us nothing unless by a thousand detours we swing finally round in their direction, unless by ten thousand wiles and a hundred thousand tricks they manage to draw us towards them, to seduce us and to imprison us. Taking means in nearly every case being taken: thus it is not enough to try to free oneself by repeating proclamations and denials. It is not enough to try to get back to the people in that past out of which they have already emerged; rather we must join them in  that fluctuating movement which they are just giving a shape to, and which, as soon as it has started, will be the signal for everything to be called in question. Let there be no mistake about it; it is to this zone of occult instability where the people dwell that we must come; and it is there that our souls are crystallized and that our perceptions and our lives are transfused with light.

[…] We believe that the conscious and organized  undertaking by a colonized people to re-establish the sovereignty of that nation constitutes the most complete and obvious cultural manifestation that exists. It is not alone the success of the struggle which afterwards gives validity and vigour to culture; culture is not put into cold storage during the conflict. The struggle itself in its development and in its internal progression sends culture along different paths and traces out entirely new ones for it. The struggle for freedom does not give back to the national culture its former value and shapes; this struggle which aims at a fundamentally different set of relations between men cannot leave intact either the form or the content of the people’s culture. After the conflict there is not only the disappearance of colonialism but also the disappearance of the colonized man.

This new humanity cannot do otherwise than define a new humanism both for itself and for others. It is prefigured in the objectives and methods of the conflict. A struggle which mobilizes all classes of the people and which expresses their aims and their impatience, which is not afraid to count almost exclusively on the people’s support, will of necessity triumph. The value of this type of conflict is that it supplies the maximum of conditions necessary for the development and aims of culture. After national freedom has been obtained in these conditions, there is no such painful cultural indecision which is found in certain countries which are newly independent, because the – nation by its manner of coming into being and in the terms of -its existence exerts a fundamental influence over culture. A nation which is born of the people’s concerted action and which embodies the real aspirations of the people while changing the state cannot exist save in the expression of exceptionally rich forms of culture.

The natives who are anxious for the culture of their country  and who wish to give to it a universal dimension ought not therefore to place their confidence in the single principle of inevitable, undifferentiated independence written into the consciousness of the people in order to achieve their task. The liberation of the nation is one thing; the methods and popular content of the fight are another. It seems to us that the future of national culture and its riches are equally also pan and – parcel of the values which have ordained the struggle for freedom.

And now it is time to denounce certain pharisees. National claims, it is here and there stated, are a phase that humanity has left behind. It is the day of great concerted actions, and retarded nationalists ought m consequence to set their mistakes aright. We, however, consider that the mistake, which may have – very serious consequences, lies in wishing to slap the national * period. If culture is the expression of national consciousness, I will not hesitate to affirm that in the case with which we are dealing it is the national consciousness which is the most elaborate form of culture.

The consciousness of self is not the closing of a door to communication. Philosophic thought teaches us, on the contrary, that it is its guarantee. National consciousness, which is not nationalism, is the only thing that will give us an international dimension. This problem of national consciousness and of national culture takes on in Africa a special dimension. The birth of national consciousness in Africa has a strictly contemporaneous connexion with the African consciousness. The responsibility of the African as regards national culture is also a responsibility with regard to African-Negro culture. This joint responsibility is not the fact of a metaphysical principle but the awareness of a simple rule which wills that every independent nation in an Africa where colonialism is still entrenched is &n encircled nation, a nation which is fragile and in permanent danger.

If man is known by his acts, then we will say that the most urgent thing today for the intellectual is to build up his nation If this building up is true, that is to say if it interprets the manifest will of the people and reveals the eager African peoples, then the building of a nation is of necessity accompanied by the discovery and encouragement of universalizing values. Far from keeping aloof from other nations, therefore, it is national liberation which leads the nation to play its part on the stage of history. It is at the heart of national consciousness that international consciousness lives and grows. And this two-fold emerging is ultimately the source of all culture.

Part of statement made at the Second Congress of Black Artists and Writers, Rome, 1959.

* René Depestre: ‘Face 2 la Nuit’. + René Char: ‘Portage Formel’.

In: Frantz Fanon, The Wretched of the Earth. Translated by Constance Farrington. Penguin Books 1967.

reprinted from: The University of California Book of North African Literature (vol. 4 in the Poems for the Millennium series), edited by Pierre Joris & Habib Tengour (UCP, November 2012).

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