xlFOREWORDFOREWORDxliis every possibility, as Fanon writes, "that <strong>the</strong> colonist keeps <strong>the</strong>colonized in a state <strong>of</strong> rage, which he prevents from boiling over••• Luu~ this] periodically erupts into bloody fighting betweentribes, clans, and individuals."99 The aspiration to do <strong>the</strong> rightthing might be felled by <strong>the</strong> fragility <strong>of</strong> <strong>the</strong> individual, byatavisanimosities,by <strong>the</strong> iron hand <strong>of</strong> history, or by indecision anduncertainty, but <strong>the</strong>se failures do not devalue <strong>the</strong> ethical andimaginative act <strong>of</strong> reaching out toward rights and freedoms.Fanon, <strong>the</strong> phantom <strong>of</strong> terror, might be only <strong>the</strong> most intimate,if intimidating, poet <strong>of</strong> <strong>the</strong> vicissitudes <strong>of</strong> violence. But poeticjustice can be questionable even when it is exercised on behalf <strong>of</strong><strong>the</strong> <strong>wretched</strong> <strong>of</strong> <strong>the</strong> <strong>earth</strong>. And if, as I have argued, <strong>the</strong> lesson <strong>of</strong>Fanon lies in his fine adjustment <strong>of</strong><strong>the</strong> balance between <strong>the</strong>tician and <strong>the</strong> psychiatrist, his skill in altering <strong>the</strong> "scale" between<strong>the</strong> social dimension and <strong>the</strong> psycho-affective relation, <strong>the</strong>n wehave to admit that he is in danger <strong>of</strong> losing his balance when, forinstance, he writes: "Violence can thus be understood to be <strong>the</strong>perfect mediation. The colonized man liberates himself in andthrough violence. The praxis enlightens <strong>the</strong> militant because itshows him <strong>the</strong> means and <strong>the</strong> end."lOO Knowing what we now knowabout <strong>the</strong> double destiny <strong>of</strong>violence, must we not ask: Is violenceever a perfect mediation? Is it not simply rhetorical bravura to assertthat any form <strong>of</strong> secular, material mediation can provide atransparency <strong>of</strong> political 'action (or ethical judgment) that reveals"<strong>the</strong> means and <strong>the</strong> end"? Is <strong>the</strong> clear mirror <strong>of</strong> violence not something<strong>of</strong> a mirage in which <strong>the</strong> dispossessed see <strong>the</strong>ir reflectionsbut from which <strong>the</strong>y cannot slake <strong>the</strong>ir thirst?Fanon has a rich variety <strong>of</strong> readers who do not come to hiswork to seek <strong>the</strong> "perfect mediation" <strong>of</strong> violence. They turn toThe Wretched <strong>of</strong><strong>the</strong> Earth, generation after generation, for a moreobscure reason, armed only with an imperfect sense <strong>of</strong> obligationtoward <strong>the</strong> ideals <strong>the</strong>y want to serve and <strong>the</strong> values <strong>the</strong>y seek99 Ibid. 100 WE, 44. to preserve. The message <strong>the</strong>y take away from Fanon's book is aquieter, more contemplative one: "Each generation must discoverits mission, fulfill it or betray it, in relative opacity."IOIAccording to his friends, Fanon was somewhat opaque in person.There was a dark and hesitant air about him that infusedhis speech and writing with "an enigmatic quality, as though <strong>the</strong>ycontained obscure, disturbing prophecies."IOZ His publisher,Francis Jeanson, called it <strong>the</strong> "bodily aspect <strong>of</strong> his intellectualapproach."103 Jean Daniel, <strong>the</strong> editor <strong>of</strong> Le Nouvel Observateur,remembers that <strong>the</strong> handshake <strong>of</strong><strong>the</strong> dying Fanon became "moreurgent and always seemed to have a message."I04 The deeper messages<strong>of</strong> poet-politicians are never as easy to decipher as <strong>the</strong> myths<strong>of</strong>fered up in <strong>the</strong>ir names. It is for this reason that I have tried, inthis essay, to trace <strong>the</strong> prophecies <strong>of</strong> Fanon's living hand as it risesagain to beckon enigmatically toward our own times, in this newtranslation <strong>of</strong> The Wretched <strong>of</strong><strong>the</strong> Earth.Each age has its peculiar opacities and its urgent missions. Theparts we play in <strong>the</strong> design and direction <strong>of</strong> historical transformationsare shadowed by <strong>the</strong> contingency <strong>of</strong> events and <strong>the</strong> quality <strong>of</strong>our characters. Sometimes we break <strong>the</strong> mold; at o<strong>the</strong>rs, our willis broken. What enables us to aspire to <strong>the</strong> fraught and fervent desirefor freedom is <strong>the</strong> belief that human beings are capable <strong>of</strong> imaginingwhat Fanon once described as a "time [that] must no longerbe that <strong>of</strong> <strong>the</strong> moment or <strong>the</strong> next harvest but ra<strong>the</strong>r <strong>of</strong> <strong>the</strong> rest <strong>of</strong><strong>the</strong> world."I05I would like to thank Mark Terng and David Mulrooney for invaluableassistance with this essay, and Lia Brozgal for her excellenttranslations.!OI WE, l32. 102 de Beauvoir, 3l7. IOl Francis Jeanson, quoted in Macey, l59. 104 Macey, 433. 105 urI;' l22.
'.1'tPreface by Jean-Paul Sartre Not so long ago <strong>the</strong> Earth numbered 2 billion inhabitants, i.e.,500 million men and 1.5 billion "natives." The first possessed<strong>the</strong> Word, <strong>the</strong> o<strong>the</strong>rs borrowed it. In between, an <strong>of</strong> corruptpetty kings, feudal lords, and a fake, fabricated bourgeoisieserved as go-betweens. In <strong>the</strong> colonies, truth displayed its nakedness;<strong>the</strong> metropolises preferred it clo<strong>the</strong>d; <strong>the</strong>y had to get <strong>the</strong>"natives" to love <strong>the</strong>m. Like mo<strong>the</strong>rs, <strong>of</strong> sorts. The Europeandecided to fabricate a native elite; <strong>the</strong>y selected adolescents,branded <strong>the</strong> principles <strong>of</strong>Westem culture on <strong>the</strong>ir foreheads witha red-hot iron, and gagged <strong>the</strong>ir mouths with sounds, pompousawkward words that twisted <strong>the</strong>ir tongues. After a short stay<strong>the</strong> metropolis <strong>the</strong>y were sent home, fully doctored. These walkinglies had nothing more to say to <strong>the</strong>ir bro<strong>the</strong>rs; from Paris,London, and Amsterdam we yelled, "Par<strong>the</strong>non! Fraternity!" andsomewhere in Africa and Asia mouths echoed"... <strong>the</strong>non! ...nity!" It was a golden age.Then it was over: <strong>the</strong> mouths opened <strong>of</strong> <strong>the</strong>ir own accord;black and yellow voices still talked <strong>of</strong> our humanism, but it wasto blame us for our inhumanity. We quite happily listened to<strong>the</strong>se polite displays <strong>of</strong> bitterness. At first we were amazed andproud: "What? They can chat away all on <strong>the</strong>ir own? Lookxliii
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