Frantz Fanon (French: [fʁɑ̃ts fanɔ̃];
20 July 1925 – 6 December 1961) was a psychiatrist,
philosopher, revolutionary, and writer from
the French colony of Martinique, whose works
are influential in the fields of post-colonial
studies, critical theory, and Marxism. As
well as being an intellectual, Fanon was a
political radical, Pan-Africanist, and Marxist
humanist concerned with the psychopathology
of colonization, and the human, social, and
cultural consequences of decolonization.In
the course of his work as a physician and
psychiatrist, Fanon supported the Algerian
War of Independence from France, and was a
member of the Algerian National Liberation
Front. For more than five decades, the life
and works of Frantz Fanon have inspired national
liberation movements and other radical political
organizations in Palestine, Sri Lanka, South
Africa, and the United States. In What Fanon
Said: A Philosophical Introduction To His
Life And Thought, leading African scholar
and contemporary philosopher Lewis R. Gordon
remarked that
Fanon's contributions to the history of ideas
are manifold. He is influential not only because
of the originality of his thought but also
because of the astuteness of his criticisms.
He developed a profound social existential
analysis of antiblack racism, which led him
to identify conditions of skewed rationality
and reason in contemporary discourses on the
human being.
Fanon published numerous books, including
The Wretched of the Earth (1961). This influential
work focuses on what he believes is the necessary
role of violence by activists in conducting
decolonization struggles.
== Biography ==
=== Early life ===
Frantz Fanon was born on the Caribbean island
of Martinique, which was then a French colony
and is now a French département. His father,
Félix Casimir Fanon, was a descendant of
African slaves and indentured Indians and
worked as a customs agent. His mother, Eléanore
Médélice, was of black Martinician and white
Alsatian descent and worked as a shopkeeper.
Fanon was the youngest of four sons in a family
of eight children, two of whom died in childhood.
Fanon's family was socio-economically middle-class.
They could afford the fees for the Lycée
Schoelcher, then the most prestigious high
school in Martinique, where Fanon had the
writer Aimé Césaire as one of his teachers.
Fanon left Martinique in 1943 when he was
18 years old in order to join the Free French
forces.
=== Martinique and World War II ===
After France fell to the Nazis in 1940, Vichy
French naval troops were blockaded on Martinique.
Forced to remain on the island, French sailors
took over the government from the Martiniquan
people and established a collaborationist
Vichy regime. In the face of economic distress
and isolation under the blockade, they instituted
an oppressive regime; Fanon described them
as taking off their masks and behaving like
"authentic racists." Residents made many complaints
of harassment and sexual misconduct by the
sailors. The abuse of the Martiniquan people
by the French Navy influenced Fanon, reinforcing
his feelings of alienation and his disgust
with colonial racism. At the age of seventeen,
Fanon fled the island as a "dissident" (a
term used for Frenchmen joining Gaullist forces),
traveling to British-controlled Dominica to
join the Free French Forces.
He enlisted in the Free French army and joined
an Allied convoy that reached Casablanca.
He was later transferred to an army base at
Béjaïa on the Kabylie coast of Algeria.
Fanon left Algeria from Oran and served in
France, notably in the battles of Alsace.
In 1944 he was wounded at Colmar and received
the Croix de guerre. When the Nazis were defeated
and Allied forces crossed the Rhine into Germany
along with photo journalists, Fanon's regiment
was "bleached" of all non-white soldiers.
Fanon and his fellow Afro-Caribbean soldiers
were sent to Toulon (Provence). Later, they
were transferred to Normandy to await repatriation.
During the war, Fanon was exposed to severe
European anti-black racism. For example, white
women liberated by black soldiers often preferred
to dance with fascist Italian prisoners, rather
than fraternize with their liberators.In 1945,
Fanon returned to Martinique. He lasted a
short time there. He worked for the parliamentary
campaign of his friend and mentor Aimé Césaire,
who would be a major influence in his life.
Césaire ran on the communist ticket as a
parliamentary delegate from Martinique to
the first National Assembly of the Fourth
Republic. Fanon stayed long enough to complete
his baccalaureate and then went to France,
where he studied medicine and psychiatry.
Fanon was educated in Lyon, where he also
studied literature, drama and philosophy,
sometimes attending Merleau-Ponty's lectures.
During this period, he wrote three plays,
of which two survive. After qualifying as
a psychiatrist in 1951, Fanon did a residency
in psychiatry at Saint-Alban-sur-Limagnole
under the radical Catalan psychiatrist François
Tosquelles. He invigorated Fanon's thinking
by emphasizing the role of culture in psychopathology.
After his residency, Fanon practised psychiatry
at Pontorson, near Mont Saint-Michel, for
another year and then (from 1953) in Algeria.
He was chef de service at the Blida–Joinville
Psychiatric Hospital in Algeria. He worked
there until being deported in January 1957.
=== France ===
In France while completing his residency,
Fanon wrote and published his first book,
Black Skin, White Masks (1952), an analysis
of the negative psychological effects of colonial
subjugation upon black people. Originally,
the manuscript was the doctoral dissertation,
submitted at Lyon, entitled "Essay on the
Disalienation of the Black", which was a response
to the racism that Fanon received while studying
psychiatry and medicine at university in Lyon;
the rejection of the dissertation prompted
Fanon to publish it as a book. For his doctor
of philosophy degree, he submitted another
dissertation of narrower scope and different
subject. Left-wing philosopher Francis Jeanson,
leader of the pro-Algerian independence Jeanson
network, read Fanon's manuscript and insisted
upon the new title; he also wrote the epilogue.
Jeanson was a senior book editor at Éditions
du Seuil, in Paris.When Fanon submitted the
manuscript of Black Skin, White Masks (1952)
to Seuil, Jeanson invited him for an editor–author
meeting; he said it did not go well as Fanon
was nervous and over-sensitive. Despite Jeanson
praising the manuscript, Fanon abruptly interrupted
him, and asked: "Not bad for a nigger, is
it?" Jeanson was insulted, became angry, and
dismissed Fanon from his editorial office.
Later, Jeanson said he learned that his response
to Fanon's discourtesy earned him the writer's
lifelong respect. Afterward, their working
and personal relationships became much easier.
Fanon agreed to Jeanson's suggested title,
Black Skin, White Masks.
=== Algeria ===
Fanon left France for Algeria, where he had
been stationed for some time during the war.
He secured an appointment as a psychiatrist
at Blida-Joinville Psychiatric Hospital in
1953. He radicalized his methods of treatment,
particularly beginning socio-therapy to connect
with his patients' cultural backgrounds. He
also trained nurses and interns. Following
the outbreak of the Algerian revolution in
November 1954, Fanon joined the Front de Libération
Nationale, after having made contact with
Dr Pierre Chaulet at Blida in 1955. Working
at a French hospital in Algeria, Fanon became
responsible for treating the psychological
distress of the French soldiers and officers
who carried out torture in order to suppress
anti-colonial resistance. Additionally, Fanon
was also responsible for treating Algerian
torture victims. Fanon then realized that
he could no longer continue to support French
efforts, so he resigned from his position
at the hospital in 1956. After discontinuing
his work at the French hospital, Fanon was
able to devote more of his time to aiding
Algeria in its fight for Independence.In The
Wretched of the Earth (1961, Les damnés de
la terre), published shortly before Fanon's
death, the writer defends the right of a colonized
people to use violence to gain independence.
In addition, he delineated the processes and
forces leading to national independence or
neocolonialism during the decolonization movement
that engulfed much of the world after World
War II. In defence of the use of violence
by colonized peoples, Fanon argued that human
beings who are not considered as such (by
the colonizer) shall not be bound by principles
that apply to humanity in their attitude towards
the colonizer. His book was censored by the
French government.
Fanon made extensive trips across Algeria,
mainly in the Kabyle region, to study the
cultural and psychological life of Algerians.
His lost study of "The marabout of Si Slimane"
is an example. These trips were also a means
for clandestine activities, notably in his
visits to the ski resort of Chrea which hid
an FLN base. By summer 1956 he wrote his "Letter
of resignation to the Resident Minister" and
made a clean break with his French assimilationist
upbringing and education. He was expelled
from Algeria in January 1957, and the "nest
of fellaghas [rebels]" at Blida hospital was
dismantled.
Fanon left for France and travelled secretly
to Tunis. He was part of the editorial collective
of El Moudjahid, for which he wrote until
the end of his life. He also served as Ambassador
to Ghana for the Provisional Algerian Government
(GPRA). He attended conferences in Accra,
Conakry, Addis Ababa, Leopoldville, Cairo
and Tripoli. Many of his shorter writings
from this period were collected posthumously
in the book Toward the African Revolution.
In this book Fanon reveals war tactical strategies;
in one chapter he discusses how to open a
southern front to the war and how to run the
supply lines.
=== Death ===
Upon his return to Tunis, after his exhausting
trip across the Sahara to open a Third Front,
Fanon was diagnosed with leukemia. He went
to the Soviet Union for treatment and experienced
some remission of his illness. When he came
back to Tunis once again, he dictated his
testament The Wretched of the Earth. When
he was not confined to his bed, he delivered
lectures to Armée de Libération Nationale
(ALN) officers at Ghardimao on the Algero-Tunisian
border. He made a final visit to Sartre in
Rome. In 1961, the CIA arranged a trip to
the U.S. for further leukemia treatment at
a National Institutes of Health facility.Fanon
died in Bethesda, Maryland, on 6 December
1961, under the name of "Ibrahim Fanon", a
Libyan nom de guerre that he had assumed in
order to enter a hospital in Rome after being
wounded in Morocco during a mission for the
Algerian National Liberation Front. He was
buried in Algeria after lying in state in
Tunisia. Later, his body was moved to a martyrs'
(chouhada) graveyard at Ain Kerma in eastern
Algeria. Frantz Fanon was survived by his
French wife Josie (née Dublé), their son
Olivier Fanon, and his daughter from a previous
relationship, Mireille Fanon-Mendès France.
Josie committed suicide in Algiers in 1989.
Mireille became a professor at Paris Descartes
University and a visiting professor at the
University of California, Berkeley, in international
law and conflict resolution. She has also
worked for UNESCO and the French National
Assembly, and serves as president of the Frantz
Fanon Foundation. Olivier worked through to
his retirement as an official at the Algerian
Embassy in Paris. He became president of the
Frantz-Fanon National Association which was
created in Algiers in 2012. His wife, Valérie
Fanon-Raspail, manages the Fanon website.
== Work ==
Black Skin, White Masks is one of Fanon's
important works. In Black Skin, White Masks,
Fanon psychoanalyzes the oppressed Black person
who is perceived to have to be a lesser creature
in the White world that they live in, and
studies how they navigate the world through
a performance of White-ness. Particularly
in discussing language, he talks about how
the black person's use of a colonizer's language
is seen by the colonizer as predatory, and
not transformative, which in turn may create
insecurity in the black's consciousness. He
recounts that he himself faced many admonitions
as a child for using Creole French instead
of "real French," or "French French," that
is, "white" French. Ultimately, he concludes
that "mastery of language [of the white/colonizer]
for the sake of recognition as white reflects
a dependency that subordinates the black's
humanity".Although Fanon wrote Black Skin,
White Masks while still in France, most of
his work was written in North Africa. It was
during this time that he produced works such
as L'An Cinq, de la Révolution Algérienne
in 1959 (Year Five of the Algerian Revolution,
later republished as Sociology of a Revolution
and later still as A Dying Colonialism). Fanon's
original title was "Reality of a Nation";
however, the publisher, François Maspero,
refused to accept this title.
Fanon is best known for the classic analysis
of colonialism and decolonization, The Wretched
of the Earth. The Wretched of the Earth was
first published in 1961 by Éditions Maspero,
with a preface by Jean-Paul Sartre. In it
Fanon analyzes the role of class, race, national
culture and violence in the struggle for national
liberation. The book includes an article which
focuses on the ideas of violence and decolonization.
He claims that decolonization is inherently
a violent process, because the relationship
between the settler and the native is a binary
of opposites. In fact, he uses the Biblical
metaphor, "The last shall be first, and the
first, last," to describe the moment of decolonization.
The situation of settler colonialism creates
within the native a tension which grows over
time and in many ways is fostered by the settler.
This tension is initially released among the
natives, but eventually it becomes a catalyst
for violence against the settler. His work
would become an academic and theoretical foundation
for many revolutions.Fanon uses the Jewish
people to explain how the prejudice expressed
towards blacks cannot not be generalized to
other races or ethnicities. He discusses this
in Black Skins, White Masks, and pulls from
Jean-Paul Sartre's Reflections on the Jewish
Question to inform his understanding of French
colonialism relationship with the Jewish people
and how it can be compared and contrasted
with the oppressions of Blacks across the
world. In his seminal book, Fanon issues many
rebuttals to Octave Mannoni's Prospero and
Caliban: The Psychology of Colonization. Mannoni
asserts that "colonial exploitation is not
the same as other forms of exploitation, and
colonial racialism is different from other
kinds of racialism." Fanon responds by arguing
that racism or anti-Semitism, colonial or
otherwise, are not different because they
rip away a person's ability to feel human.
He says "I am deprived of the possibility
of being a man. I cannot disassociate myself
from the future that is proposed for my brother.
Every one of my acts commits me as a man.
Every one of my silences, every one of my
cowardices reveals me as a man." In this same
vein, Fanon echoes the philosophies of Maryse
Choisy, who believed that remaining neutral
in times of great injustice implied an unforgivable
complicity. Specifically, Fanon mentions the
ravages of racism and anti-Semitism because
he believes that those who are one are necessarily
the other as well. Yet he is careful to distinguish
between the causes of the two. Fanon argues
that the reasons for hating "The Jew" are
borne from a different fear than those for
hating Blacks. Bigots are scared of Jews because
they are threatened by what the Jew represents.
The many tropes and stereotypes of Jewish
cruelty, laziness, and cunning are the antithesis
of the Western work ethic. The Black man is
feared for perhaps similar traits, but the
impetus is different. Essentially, "The Jew"
is simply an idea, but Blacks are feared for
their physical attributes. Jewishness is not
easily detectable to the naked eye, but race
is.Both books established Fanon in the eyes
of much of the Third World as the leading
anti-colonial thinker of the 20th century.
Fanon's three books were supplemented by numerous
psychiatry articles as well as radical critiques
of French colonialism in journals such as
Esprit and El Moudjahid.
The reception of his work has been affected
by English translations which are recognized
to contain numerous omissions and errors,
while his unpublished work, including his
doctoral thesis, has received little attention.
As a result, it has been argued Fanon has
often been portrayed as an advocate of violence
(it would be more accurate to characterize
him as a dialectical opponent of nonviolence)
and that his ideas have been extremely oversimplified.
This reductionist vision of Fanon's work ignores
the subtlety of his understanding of the colonial
system. For example, the fifth chapter of
Black Skin, White Masks translates, literally,
as "The Lived Experience of the Black" ("L'expérience
vécue du Noir"), but Markmann's translation
is "The Fact of Blackness", which leaves out
the massive influence of phenomenology on
Fanon's early work.For Fanon in The Wretched
of the Earth, the colonizer's presence in
Algeria is based on sheer military strength.
Any resistance to this strength must also
be of a violent nature because it is the only
"language" the colonizer speaks. Thus, violent
resistance is a necessity imposed by the colonists
upon the colonized. The relevance of language
and the reformation of discourse pervades
much of his work, which is why it is so interdisciplinary,
spanning psychiatric concerns to encompass
politics, sociology, anthropology, linguistics
and literature.His participation in the Algerian
Front de Libération Nationale from 1955 determined
his audience as the Algerian colonized. It
was to them that his final work, Les damnés
de la terre (translated into English by Constance
Farrington as The Wretched of the Earth) was
directed. It constitutes a warning to the
oppressed of the dangers they face in the
whirlwind of decolonization and the transition
to a neo-colonialist, globalized world.An
often overlooked aspect of Fanon's work is
that he did not like to write his own pieces.
Instead, he would dictate to his wife, Josie,
who did all of the writing and, in some cases,
contributed and edited.
== Influences ==
Fanon was influenced by a variety of thinkers
and intellectual traditions including Jean-Paul
Sartre, Lacan, Négritude, and Marxism.Aimé
Césaire was a particularly significant influence
in Fanon's life. Césaire, a leader of the
Négritude movement, was teacher and mentor
to Fanon on the island of Martinique. Fanon
was first introduced to Négritude during
his lycée days in Martinique when Césaire
coined the term and presented his ideas in
La Revue Tropique, the journal that he edited
with his wife, in addition to his now classic
Cahier d'un retour au pays natal. Fanon referred
to Césaire's writings in his own work. He
quoted, for example, his teacher at length
in "The Lived Experience of the Black Man",
a heavily anthologized essay from Black Skins,
White Masks.
== Legacy ==
Fanon has had an influence on anti-colonial
and national liberation movements. In particular,
Les damnés de la terre was a major influence
on the work of revolutionary leaders such
as Ali Shariati in Iran, Steve Biko in South
Africa, Malcolm X in the United States and
Ernesto Che Guevara in Cuba. Of these only
Guevara was primarily concerned with Fanon's
theories on violence; for Shariati, Biko and
also Guevara the main interest in Fanon was
"the new man" and "black consciousness" respectively.With
regard to the American liberation struggle
more commonly known as The Black Power Movement,
Fanon's work was especially influential. His
book Wretched of the Earth is quoted directly
in the preface of Stokely Carmichael (Kwame
Ture) and Charles Hamilton's book, Black Power:
The Politics of Liberation which was published
in 1967, shortly after Carmichael left the
Student Nonviolent Coordinating Committee
(SNCC). In addition, Carmichael and Hamilton
include much of Fanon's theory on Colonialism
in their work, beginning by framing the situation
of former slaves in America as a colony situated
inside a nation. "To put it another way, there
is no "American dilemma" because black people
in this country form a colony, and it is not
in the interest of the colonial power to liberate
them" (Ture Hamilton, 5). Another example
is the indictment of the black middle class
or what Fanon called the "colonized intellectual"
as the indoctrinated followers of the colonial
power. Fanon states, "The native intellectual
has clothed his aggressiveness in his barely
veiled desire to assimilate himself to the
colonial world" (47). A third example is the
idea that the natives (African Americans)
should be constructing new social systems
rather than participating in the systems created
by the settler population. Ture and Hamilton
contend that "black people should create rather
than imitate" (144).The Black Power group
that Fanon had the most influence on was the
Black Panther Party (BPP). In 1970 Bobby Seale,
the Chairman of the BPP, published a collection
of recorded observations made while he was
incarcerated entitled Seize the Time: The
Story of the Black Panther Party and Huey
P. Newton. This book, while not an academic
text, is a primary source chronicling the
history of the BPP through the eyes of one
of its founders. While describing one of his
first meetings with Huey P. Newton, Seale
describes bringing him a copy of Wretched
of the Earth. There are at least three other
direct references to the book, all of them
mentioning ways in which the book was influential
and how it was included in the curriculum
required of all new BPP members. Beyond just
reading the text, Seale and the BPP included
much of the work in their party platform.
The Panther 10 Point Plan contained 6 points
which either directly or indirectly referenced
ideas in Fanon's work including their contention
that there must be an end to the "robbery
by the white man," and "education that teaches
us our true history and our role in present
day society" (67). One of the most important
elements adopted by the BPP was the need to
build the "humanity" of the native. Fanon
claimed that the realization by the native
that s/he was human would mark the beginning
of the push for freedom (33). The BPP embraced
this idea through the work of their Community
Schools and Free Breakfast Programs.
Bolivian indianist Fausto Reinaga also had
some Fanon influence and he mentions The Wretched
of the Earth in his magnum opus La Revolución
India, advocating for decolonisation of native
South Americans from European influence. In
2015 Raúl Zibechi argued that Fanon had become
a key figure for the Latin American left.Fanon's
influence extended to the liberation movements
of the Palestinians, the Tamils, African Americans
and others. His work was a key influence on
the Black Panther Party, particularly his
ideas concerning nationalism, violence and
the lumpenproletariat. More recently, radical
South African poor people's movements, such
as Abahlali baseMjondolo (meaning 'people
who live in shacks' in Zulu), have been influenced
by Fanon's work. His work was a key influence
on Brazilian educationist Paulo Freire, as
well.
Fanon has also profoundly affected contemporary
African literature. His work serves as an
important theoretical gloss for writers including
Ghana's Ayi Kwei Armah, Senegal's Ken Bugul
and Ousmane Sembène, Zimbabwe's Tsitsi Dangarembga,
and Kenya's Ngũgĩ wa Thiong'o. Ngũgĩ goes
so far to argue in Decolonizing the Mind (1992)
that it is "impossible to understand what
informs African writing" without reading Fanon's
Wretched of the Earth.The Caribbean Philosophical
Association offers the Frantz Fanon Prize
for work that furthers the decolonization
and liberation of mankind.Fanon's writings
on black sexuality in Black Skin, White Masks
have garnered critical attention by a number
of academics and queer theory scholars. Interrogating
Fanon's perspective on the nature of black
homosexuality and masculinity, queer theory
academics have offered a variety of critical
responses to Fanon's words, balancing his
position within postcolonial studies with
his influence on the formation of contemporary
black queer theory.
== Bibliography ==
=== Fanon's writings ===
Black Skin, White Masks (1952), (1967 translation
by Charles Lam Markmann: New York: Grove Press)
A Dying Colonialism (1959), (1965 translation
by Haakon Chevalier: New York, Grove Press)
The Wretched of the Earth (1961), (1963 translation
by Constance Farrington: New York: Grove Weidenfeld)
Toward the African Revolution (1964), (1969
translation by Haakon Chevalier: New York:
Grove Press)
Alienation and Freedom (2018), eds Jean Khalfa
and Robert J.C. Young, revised edition (translation
by Steve Corcoran: London: Bloomsbury)
=== Books on Fanon ===
Anthony Alessandrini (ed.), Frantz Fanon:
Critical Perspectives (1999, New York: Routledge)
Stefan Bird-Pollan, Hegel, Freud and Fanon:
The Dialectic of Emancipation (2014, Lanham,
Maryland: Rowman & Littlefield Publishers
Inc.)
Hussein Abdilahi Bulhan, Frantz Fanon and
the Psychology Of Oppression (1985, New York:
Plenum Press), ISBN 0-306-41950-5
David Caute, Frantz Fanon (1970, London: Wm.
Collins and Co.)
Alice Cherki, Frantz Fanon. Portrait (2000,
Paris: Éditions du Seuil)
Patrick Ehlen, Frantz Fanon: A Spiritual Biography
(2001, New York: Crossroad 8th Avenue), ISBN
0-8245-2354-7
Peter Geismar, Fanon (1971, Grove Press)
Irene Gendzier, Frantz Fanon: A Critical Study
(1974, London: Wildwood House), ISBN 0-7045-0002-7
Nigel C. Gibson (ed.), Rethinking Fanon: The
Continuing Dialogue (1999, Amherst, New York:
Humanity Books)
Nigel C. Gibson, Fanon: The Postcolonial Imagination
(2003, Oxford: Polity Press)
Nigel C. Gibson, Fanonian Practices in South
Africa (2011, London: Palgrave Macmillan)
Nigel C. Gibson (ed.), Living Fanon: Interdisciplinary
Perspectives (2011, London: Palgrave Macmillan)
Lewis R. Gordon, Fanon and the Crisis of European
Man: An Essay on Philosophy and the Human
Sciences (1995, New York: Routledge)
Lewis Gordon, What Fanon Said (2015, New York,
Fordham) ISBN 9780823266081
Lewis R. Gordon, T. Denean Sharpley-Whiting,
& Renee T. White (eds), Fanon: A Critical
Reader (1996, Oxford: Blackwell)
Peter Hudis, Frantz Fanon: Philosopher of
the Barricades (2015, London: Pluto Press)
Christopher J. Lee, Frantz Fanon: Toward a
Revolutionary Humanism (2015, Athens, OH:
Ohio University Press)
David Macey, Frantz Fanon: A Biography (2000,
New York: Picador Press), ISBN 0-312-27550-1
Richard C. Onwubanibe, A Critique of Revolutionary
Humanism: Frantz Fanon (1983, St. Louis: Warren
Green)
Ato Sekyi-Otu, Fanon's Dialectic of Experience
(1996, Cambridge, Massachusetts: Harvard University
Press)
T. Denean Sharpley-Whiting, Frantz Fanon:
Conflicts and Feminisms (1998, Lanham, Maryland:
Rowman & Littlefield Publishers Inc.)
Renate Zahar, Frantz Fanon: Colonialism and
Alienation (1969, trans. 1974, Monthly Review
Press)
Alexander V. Gordon, Frantz Fanon and the
Fight for National Liberation (1977, Nauka,
Moscow, in Russian)
=== Films on Fanon ===
Isaac Julien, Frantz Fanon: Black Skin White
Mask (a documentary) (1996, San Francisco:
California Newsreel)
Frantz Fanon, une vie, un combat, une œuvre,
a 2001 documentary
Concerning Violence: Nine scenes from the
Anti-Imperialist Self-Defense, a 2014 documentary
film written and directed by Göran Olsson
which is based on Frantz Fanon's essay, Concerning
Violence, from his 1961 book The Wretched
of the Earth.
== References ==
== Further reading ==
Staniland, Martin (January 1969). "Frantz
Fanon and the African political class". African
Affairs. 68 (270): 4–25. JSTOR 719495.
Hansen, Emmanuel (1974). "Frantz Fanon: portrait
of a revolutionary intellectual". Transition.
46: 25–36. JSTOR 2934953.
Decker, Jeffrey Louis (1990). "Terrorism (un)
veiled: Frantz Fanon and the women of Algiers".
Cultural Critique. 17: 177–95. doi:10.2307/1354144.
JSTOR 1354144.
Mazrui, Alamin (1993). "Language and 
the quest for liberation in Africa: The legacy
of Frantz Fanon". Third World Quarterly. 14
(2): 351–63. doi:10.1080/01436599308420329.
Adam, Hussein M. (October 1993). "Frantz Fanon
as a democratic theorist". African Affairs.
92 (369): 499–518. JSTOR 723236.
Gibson, Nigel (1999). "Beyond manicheanism:
Dialectics in the thought of Frantz Fanon".
Journal of Political Ideologies. 4 (3): 337–64.
doi:10.1080/13569319908420802.
Grohs, G. K. (2008). "Frantz Fanon and the
African revolution". The Journal of Modern
African Studies. 6 (4): 543–56. doi:10.1017/S0022278X00017778.
Tronto, Joan (December 2004). "Frantz Fanon".
Contemporary Political Theory, Special Feature:
Roundtable on Political Theory Revisited.
Palgrave Macmillan. 3 (3): 245–52. doi:10.1057/palgrave.cpt.9300182.
Pdf.
von Holdt, Karl (March 2013). "The violence
of order, orders of violence: Between Fannon
and Bourdieu". Current Sociology, special
issue: Violence and Society. Sage. 61 (2):
112–31. doi:10.1177/0011392112456492.
Shatz, Adam (January 2017). Where Life Is
Seized, London Review of Books, Vol. 39 No.
2, pages 19–27
== External links ==
