User:Tcamille/sandbox

Black Skin, White Masks
Fanon conveys the perception of colonizers as having a deep seated fear of educated blacks. He explains how no matter how smart a black person may become, the colonizer will always exercise a sense of inferiority such as speaking "pidgin". This was the whites way of keeping us stuck in a "inferior status within a colonial order."

Mayotte Capécia and Abdoulaye Sadiji are two women writers that have autobiographies during this era. "I am a Martinican Woman" and "Nini" are auto-biographies that further explains some of the cultural damage colonization of Caribbean has had. Capecia a black woman, wants to marry a white man despite the social and cultural boundaries in place. Fanon disagrees with this message. He believes Capecia is desperate for white approval. The colonial culture has left an impression on black martinican women to believe, "whiteness is virtue and beauty" and that they can in turn "save their race by making themselves whiter." Saidiji a bi-racial woman follows these same beliefs. According to Fanon he believes Saidiji has internalized racial ideas and has rejected the black man despite his loyalty to her, instead she has embodied the belief that she needs to marry a white man.

Fanon shifts gears and begins to focus on black men, specifically those that love white women. He uses the autobiography of Rene Maran, a black man also born in France. Fanon describes how Maran is stuck in a mindset that will only further his "psychological torment". To love a white woman and to denounce your blackness for the sake of the white man, Fanon calls this 'abandonment neurosis'.

Colonization instead of helping countries has destroyed culture all over the world. Colonization has enforced the thought process of "white supremacy" and has suppressed/eradicated cultures all over the Caribbean. An example of this according to Fanon is the Malagsy culture. He explains that the Malagsy culture has been colonized so much that if they were to be liberated they would be left with nothing.

Negritude. Fanon compares the Anti-Semitic stereotypes of Jewish to black people with the difference being that black people can never escape their blackness.

Black Skin, White Masks (French: Peau noire, masques blancs) is a book published in 1952 by Frantz Fanon, a psychiatrist and intellectual from Martinique. It is a book of auto-theory in which Fanon pairs together personal experience and historical critique of “The black man” in the Caribbean. He articulates the effects of racism and dehumanization by way of colonization on the black psyche. There is a double process that is economic and internalized through the epidermalization of inferiority.

The violent overtones in Fanon can be broken down into two categories 1) The violence of the colonizer through annihilation of body, psyche, and culture. The demarcation of space followed by such violence, and an unwillingness to engage beyond skin color. 2) The violence of the colonized is an attempt to retrieve dignity, sense of self, and history through anti-colonial struggle

A reading of the second chapter The Woman of Color and The White Man has been noted as misogynistic in tone, and within Latinx cultures is an example of Malinchismo, conveying anti-miscegenist black nationalism. . Although

In Chapter seven’s subsection: The Black Man and Hegel, Fanon examines reciprocity through Hegel. After recognizing opposition in place of desire and becoming self-consciousness of this, it will inevitably lead to conflict. Here is a turn from subjective certainty (Gewissheit) into objective truth (Wahrheit). According to Fanon this is achieved by a negation of white affirmation through an active, careful reflection before real action. Moten ties this negation to the Kantian need for teleology, specifically one that is based on merely taste.

Fanon regulates imagination in Blackness by his willingness to merely "envisage" through a rubric of epidermalization, which is yet another form of enclosure.

Freedom and Blackness
Freedom and Blackness according to Sidney Mintz, is not a culture deliberately set upon breaking “cultural rules and norms” instead it's focus is to be free. Free to express themselves in a way that is authentic to the Caribbean culture, and free to to be able to live free from those who were once called master. A culture separate from that of their European colonizers yet still be recognized on an equal level. This movement of freedom and blackness requires knowledge on multiple interdisciplinary studies such as "politics for emancipation, racial inequalities, post emancipation, all within the context of a post colonial world.