The Wretched of the Earth by Frantz Fanon
The Wretched of the Earth by Frantz Fanon
1) What is the role of violence in colonialism with reference to 'The Wretched of the Earth'?
In The Wretched of the Earth, Frantz Fanon characterises colonialism as fundamentally rooted in violence, both in its establishment and in its ongoing practices. He argues that the very foundation of colonial rule is violent: colonisers seize control through brutal force, then perpetuate their dominance through various forms of violence—military, economic, and psychological. This is not limited to physical oppression; colonialism also employs psychological violence by dehumanizing the colonized, instilling racial hierarchies, and systematically erasing indigenous cultures and identities.
Fanon posits that the only path to genuine liberation is through violence, suggesting that decolonization cannot proceed peacefully given the inherently violent nature of colonialism. For Fanon, the violence of the colonized against their oppressors is not merely retaliatory but cathartic. It serves as a way to reclaim dignity and overcome the deeply ingrained inferiority complex imposed by years of subjugation. He sees this violence as transformative, a purging process that allows the colonized to restore their sense of agency and humanity.
Through acts of violence, Fanon explains, the colonized dismantle the oppressive power structures and symbolically reverse the master-slave dynamic that has historically defined colonial relationships. This violence not only shatters colonial authority but also initiates psychological liberation, freeing the oppressed from internalized fear, shame, and self-hatred.
Fanon further emphasizes that the violence of the colonized is reactive—provoked by the continuous and systemic violence inflicted by the colonial regime. Colonialism, he argues, leaves little choice but violence, as it denies the colonized other forms of resistance. Thus, Fanon challenges pacifist approaches to decolonization, contending that nonviolent methods cannot effectively dismantle a system that thrives on violence and exploitation. Pacifist movements, he warns, may serve the colonizer’s interests by deferring meaningful change and preserving structures of control.
Interestingly, Fanon observes that the rural peasantry, who remain somewhat insulated from colonial influence, are more inclined to resist through violence compared to urban elites, who may prefer negotiation due to their closer ties to colonial systems. This rural mass, less compromised by colonialist ideologies, becomes a powerful force in the decolonization struggle.
For Fanon, violence is more than a means of overthrowing colonial rule; it is essential to constructing a new, liberated society. By violently removing the old structures, the colonized can lay the groundwork for a new social order aligned with their own values, free from the remnants of colonial domination. In this sense, Fanon’s view of violence in decolonisation is dual: it is both a tool for destruction and a transformative force for creating a redefined, post-colonial identity and society.
2) Describe what Manichaeism means in a colonial context.
Manichaeism worshipped Jesus, Buddha
Manichaeism is an old religion from Persia that believes in a battle between good and evil. Frantz Fanon, a writer who talked about colonialism, used Manichaeism to explain how colonialism works.
Fanon said that colonialism sees the world in a very simple way. It divides people into two groups: the colonizers, who are seen as good and powerful, and the colonized people, who are seen as bad and weak. This way of thinking is like Manichaeism, which divides everything into light (good) and dark (evil).
This belief that colonized people are bad is the reason for the racism that is common in colonial societies. It leads people to believe that it's okay to treat colonized people badly because they are seen as inferior.
Manichaeism and the National Bourgeoisie
In Frantz Fanon's The Wretched of the Earth, the concept of Manichaeism, which divides the world into good and evil, is also applicable to the relationship between the national bourgeoisie and the colonized masses.
The National Bourgeoisie as the "Good": The national bourgeoisie, often Westernized and educated, are seen as the "good" or "light" force in colonial society. They are perceived as the hope for progress and modernization, aligning them with the colonial powers.
The Colonized Masses as the "Evil": The colonized masses, living in poverty and often uneducated, are seen as the "evil" or "dark" force. They are perceived as backward, ignorant, and a threat to the stability of the nation.
This Manichaean division creates a hierarchy within the colonial society, with the national bourgeoisie occupying the dominant position. They benefit from the existing colonial system and often align themselves with the colonial powers to maintain their privileged status.
However, Fanon argues that this Manichaean worldview is flawed and harmful. It reinforces the colonial power structures and prevents the development of a truly independent and equitable nation. The national bourgeoisie, despite their claims of representing the nation's interests, ultimately prioritize their own wealth and power, perpetuating the exploitation of the colonized masses. It leads people to believe that it's okay to treat colonized people badly because they are seen as inferior.
3) What does Fanon mean when he says “the infrastructure is also a superstructure” in colonialism?
When Frantz Fanon states that “the infrastructure is also a superstructure” in the context of colonialism, he emphasises how economic systems (infrastructure) and cultural ideologies (superstructure) reinforce each other within colonial societies.
Definitions -
Infrastructure: This refers to the economic foundation of society, encompassing the means of production, economic systems, and material conditions that shape daily life. In a colonial context, infrastructure includes the exploitation of resources and labor for the colonisers’ benefit.
Superstructure: This includes the cultural, ideological, and political systems that arise from and legitimise the infrastructure, such as legal systems, education, religion, and cultural narratives that uphold colonial power.
Fanon argues that economic exploitation (infrastructure) is not isolated but tied to an ideological framework (superstructure) that sustains and justifies it. The economic base of colonial societies influences the social and cultural norms that reinforce colonial dominance, creating a cycle where material exploitation is mirrored in cultural and ideological oppression.
The superstructure, or colonial ideologies, rationalizes economic exploitation, casting colonizers as bringers of civilization and progress. Such narratives not only justify material exploitation but also portray the colonized as “backward” or “savage,” reinforcing the perceived legitimacy of colonial rule and the colonized population’s inferiority.
Fanon emphasizes that colonialism is not only economic but also profoundly psychological. The infrastructure affects the superstructure by influencing the identities and self-perceptions of both colonizers and the colonized. Colonial ideologies create a sense of inferiority among the colonised, affecting their social and cultural identities, as they internalised oppressive narratives.
Recognizing that “the infrastructure is also a superstructure” reveals that decolonization must address both economic and ideological systems. Overthrowing colonial rule involves not only dismantling the exploitative economic structures but also challenging the cultural and ideological narratives that perpetuate oppression. This means fostering new economic systems and cultural narratives that promote dignity, solidarity, and self-empowerment among the colonized.
4) What is the national bourgeoisie, and why does Fanon think it is “useless”?
5) What is the relation Fanon describes between culture and combat?
"The recognition of a national culture and its right to exist represent their favorite stamping ground. Whereas the politicians integrate their action in the present, the intellectuals place themselves in the context of history. Faced with the colonized intellectual’s debunking of the colonialist theory of a precolonial barbarism, colonialism’s response is mute."
Frantz Fanon, a writer who talked about colonialism, believed that culture is very important for decolonization. Decolonization is when a country becomes independent after being ruled by another country.Fanon said that colonial powers tried to erase the culture of the colonized people. They said that these people didn't have any culture or art. This was racist and wrong.
Fanon argued that it's important for colonized people to show their culture to the world. This helps them to build a new nation and feel proud of who they are. However, Fanon also said that it's not possible to have one single black culture for all African countries. Each country has its own unique culture that should be celebrated.
Frantz Fanon, a writer who talked about colonialism, believed that culture is very important for national liberation. National liberation is when a country becomes independent after being ruled by another country.
Fanon said that culture is often hidden or destroyed by colonial powers. This is because colonial powers want to erase the identity of the colonized people. However, Fanon argued that culture is a sign of national identity and resistance. It shows that people are proud of who they are and are not willing to give up their traditions.
Fanon also said that culture is important for building a new nation after decolonization. It helps people to feel connected to each other and to their history. Culture can also be used to fight against colonialism by expressing the people's identity and their desire for freedom.
In conclusion, Fanon believed that culture is a powerful tool for national liberation. It can be used to resist colonial oppression and to build a strong and independent nation.
"A culture is first and foremost the expression of a nation, its preferences, its taboos, and its models. "
6) Write a short note on the title “The Wretched of the Earth”.
The title The Wretched of the Earth reflects Frantz Fanon’s focus on the suffering, marginalised, and oppressed people living under colonial rule. “Wretched” signifies those who are impoverished, dehumanized, and stripped of their dignity by a colonial system that exploits and subjugates them. Fanon uses this phrase to draw attention to the intense psychological and material suffering endured by colonized peoples and to emphasize their collective identity as the oppressed.
The title also implies solidarity among the oppressed, suggesting a shared struggle for liberation and justice. Fanon presents decolonization as a violent yet necessary process for the “wretched” to reclaim their humanity, identity, and autonomy. Thus, the title encapsulates the book’s central theme: the need for revolutionary change to dismantle the structures of colonial oppression and uplift those who have been reduced to “the wretched of the earth.”
