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Frantz Fanon

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	Frantz Fanon - Wikipedia, the free encyclopedia
		Frantz Fanon (1925–1961) was perhaps the preeminent thinker of the 20th century on the issue of decolonization and the psychopathology of colonization.
		Fanon was born on 20 July 1925 on the Caribbean island of Martinique, then a French colony and now a French département.
		Although it is often argued that Fanon was never fully a communist, Césaire ran on the communist ticket as a parliamentary delegate from Martinique to the first National Assembly of the Fourth Republic.
	en.wikipedia.org /wiki/Franz_Fanon (1566 words)

	Fanon - Wikipedia, the free encyclopedia
		Fanon (fiction), elements which are not in the official canon of a fictional world but are widely believed to be or treated as if they were canonical.
		Papal Fanon, a silk vestment with red and gold stripes worn by the pope.
		The writer, Frantz Fanon, a preeminent thinker on the issue of decolonization.
	en.wikipedia.org /wiki/Fanon (126 words)

	Fanon, Frantz (Site not responding. Last check: 2007-10-07)
		From this point on Fanon's writings took on their decisive mix of penetrating analyses of colonialism, fervent advocacy of revolt, and apocalyptic visions of the reconstitution of humans and society.
		The second stage is characterized by the rejection of the authority and dominance of the colonizers' paradigms and traditions and, simultaneously, a nostalgia for the indigenous, autochthonous traditions of the colonized.
		Second, though Fanon's work, no doubt influenced by his psychiatric training, is imbued with an acute awareness of the play of neurotic, irrational drives and the preponderant role of fantasy in culture and society, he was an ultrarationalist who believed in the power of logic and persuasion.
	www.press.jhu.edu /books/hopkins_guide_to_literary_theory/frantz_fanon.html (1111 words)

	CATHOLIC ENCYCLOPEDIA: Fanon
		But it is certain that as early as the end of the twelfth century the fanon was worn solely by the pope, as is evident from the express statement of Innocent III (1198-1216).
		The present usage, according to which the pope is vested, in addition to the fanon, with an amice under the alb, did not appear, at the earliest, until the close of the Middle Ages.
		Late in the Middle Ages it was made of white silk, as is shown by the inventory of the year 1295 of the papal treasure, as well as by numerous works of art; the favourite ornamentation was one of narrow stripes of gold and of some colour, especially red, woven into the silk.
	www.newadvent.org /cathen/05785b.htm (598 words)

	raceandhistory.com - Frantz Fanon
		Fanon appears to have been of rather difficult temperament, described as not overly affectionate and with a tendency to be domineering.
		Knowing that skin color was not an irrelevant subject, that Fanon's mother had apparently had a surfeit of boys by the time Frantz was born, and that she came to consider Frantz as a junior troublemaker, one may conclude that in the best of all worlds, Fanon's mother would have been a formidable challenge.
		Fanon's body was brought back to Tunisia on the request of the FLN [Front de Liberation Nationale] and buried some miles inside Algerian territory, not far from Ghardimaou.
	www.raceandhistory.com /Historians/frantz_fanon.htm (1180 words)

	Fanon page
		Fanon was born in 1925, to a middle-class family in the French colony of Martinique.
		Fanon inflects his medical and psychological practice with the understanding that racism generates harmful psychological constructs that both blind the fl man to his subjection to a universalized white norm and alienate his consciousness.
		Furthermore, this emphasis on the rural underclass highlights Fanon's disgust with the greed and politicking of the comprador bourgeoisie in new African nations.
	www.english.emory.edu /Bahri/Fanon.html (1382 words)

	FANON COURIER - CONTACT & COMPANY INFORMATION (Site not responding. Last check: 2007-10-07)
		Fanon's power megaphones are in use all over the country by airlines, boaters, police and fire departments.
		Fanon megaphones have become standard equipment for recreational supervisors and team sport coaches and are widely used in the movie and television industry.
		Fanon has also been a manufacturer of public address amplifiers and paging/talkback speakers and background music systems for the commercial sound field for over 50 years.
	www.fanon.com /us.htm (260 words)

	The Spectre of Frantz Fanon
		Fanon was born as the fifth of eight children into a prosperous fl family on the small Caribbean island of Martinique on June 20, 1925.
		Fanon was appalled by the Soviet psychiatric hospitals.
		Fanon argues that African political parties have tended to model themselves on European structures, have a bias to the urban and are unable to speak to the rural peasantry.
	www.seeingred.com /Copy/fanon.html (1559 words)

	TAP: Vol 12, Iss. 15. Reclaiming Frantz Fanon. Carol Polsgrove. (Site not responding. Last check: 2007-10-07)
		It is impossible to know what Fanon would have thought of the difference he made in the political lives of the young African Americans who took his advocacy of violence so seriously after The Wretched of the Earth appeared in the United States in 1965, when discontent with the nonviolent civil rights movement was rising.
		Fanon wrote broadly, abstractly, as if he were describing reality everywhere, for all time.
		Fanon's personal history imposes special demands on a biographer, who must find a way to be at ease with each of the worlds through which he moved.
	www.prospect.org /print/V12/15/polsgrove-c.html (1346 words)

	Frantz Fanon (Site not responding. Last check: 2007-10-07)
		Frantz Fanon (1925 - 1961) is perhaps the preeminent thinker of 20th century on the issue of decolonization and the psychopathology of colonization.
		Fanon was born in the Caribbean island Martinique then a French colony and now a French département.
		Fanon has been both criticized and lionized what is perceived as his use and of revolutionary violence his absolute scorn for nonviolent activism.
	www.freeglossary.com /Franz_Fanon (711 words)

	Frantz Fanon: the platonic form of human resentment by Anthony Daniels
		Fanon was himself never the serious victim of overt French racism, but as a sensitive and intelligent man he must have been profoundly wounded by the disdain and contempt in which members of his race were often held in the metropolitan countries.
		Fanon went to Algeria to practice as a psychiatrist, and, though he was left-wing in his sympathies, he was merely seeking employment, not revolution, there.
		Fanon manages to appear both passionate and bloodless at the same time, a kind of platonic form of human resentment, redeemed only by the code of medical ethics to which, as far as is known, he always adhered in his dealings with individual patients, even when they were French torturers.
	www.newcriterion.com /archive/19/may01/fanon.htm (3191 words)

	Al-Ahram Weekly \| Books \| Remembering Frantz Fanon (Site not responding. Last check: 2007-10-07)
		Frantz Fanon was born in Fort-de-France, Martinique, in the French West Indies in 1925.
		However Fanon's was always a utopian voice, she says, repeating the criticism that Fanon, neither Muslim nor Arab and not speaking Arabic, may have misunderstood certain aspects of Algeria, his adopted country, and the one in which he is now buried.
		Perhaps Fanon's originality, along with his continuing influence, is likely to lie in his having extended Sartrean humanism beyond the confines of Saint Germain-des-Prés in Paris and used it as a frame within which to view the process of decolonisation.
	weekly.ahram.org.eg /2000/503/books1.htm (1410 words)

	Frantz Fanon
		Fanon rejected the concept of Négritude - a term first used by Césaire - and stated that persons' status depends on their economical and social position.
		Fanon argued that white colonialism imposed an existentially false and degrading existence upon its fl victims to the extent that it demanded their conformity to its distorted values.
		Fanon demonstrates how the problem of race, of color, connects with a whole range of words and images, starting from the symbol of the dark side of the soul.
	www.kirjasto.sci.fi /fanon.htm (1139 words)

	Frantz Fanon - Wikipedia
		Geboren als Bauernsohn in Martinique studierte Fanon Medizin und Philosophie in Frankreich.
		Fanon sieht in ihr ein Mittel, sich auch von der tiefsitzenden Entfremdung zu befreien.
		Zur Aktualität von Frantz Fanon anlässlich seines 80.
	de.wikipedia.org /wiki/Frantz_Fanon (703 words)

	Amazon.com: Books: Frantz Fanon: A Biography (Site not responding. Last check: 2007-10-07)
		Fanon (1925-1961) was a native of Martinique, more than 10 years the junior of the radical "negritude" poet (and current mayor of Fort-de-France) Aim‚ C‚saire, who was one of his high school teachers.
		Fanon's call for violent revolution, as a means of countering colonialism's institutional and psychological effects on colonized peoples, fueled the Algerian Independence movement and set the stage for decolonization in the rest of colonial Africa and the Caribbean.
		I was greatly moved by Fanon's tragic early death and by his humanist ideals, and I think Macey was right to emphasize, as the famous academic Homi Bhabha recently did, that Fanon's advocacy of anti-colonial violence is not the most important or enduring aspect of his legacy.
	www.amazon.com /exec/obidos/tg/detail/-/0312275501?v=glance (1497 words)

	English 571: Romani on Fanon (Site not responding. Last check: 2007-10-07)
		It seems to me that Fanon's argument fluctates from a clear rejection of a universal reduction of the fl consciousness to one experience ("negro experience is not a whole" 136) to an assertion of one image of the fl ("the Negro is a toy in the white man's hand" 140).
		Fanon's analysis of cultural alienation and power relations is one whihc can be applied to other situation as well.
		Fanon's texts describes well the subtle channels through which power runs, and opens up the debate on how to counteract cultural oppression or whether it is at all possible.
	www.english.upenn.edu /~jenglish/Courses/romani3.html (520 words)

	African Writers Index: Fanon
		Fanon rejected the concept of "Negritude"- a term first used by C*saire - and stated that persons' status depends on their economical and social position.
		Fanon survived several political murder attempts, but finally he was taken of leukemia and died in Washington, DC, on December 12, 1961.
		Fanon did not accept the view that the Communist party leads the revolution like Mao, but he believed that the revolutionary party grows from the struggle.
	www.geocities.com /africanwriters/Fanon.html (745 words)

	Frantz Fanon - Black Skin White Masks (Site not responding. Last check: 2007-10-07)
		Fanon describes his intent for chapter five: "Here, in contrast, we observe the desperate struggles of a Negro who is driven to discover the meaning of fl identity.
		Fanon then begins to unpack some of the complex issues surrounding alienation which come up as a result of the use of the colonizer's language.
		When Fanon uses triple consciousness on page 112, he seems to be suggesting the split in identity which occurs as a result of the different roles assigned to the Black man, and the contrast between those identities and the view the Black man may have of himself.
	www-unix.oit.umass.edu /~bweber/courses/fanon.html (1661 words)

	Alesandrini
		By the time he reaches the final chapter, "Fanon's Continued Relevance," Gordon has advanced a convincing argument that Fanon's relentless attack on the murderous nature of European humanism should be read as an attempt, not to dispose of humanism per se, but rather to bring into existence a new humanism.
		Fanon is thus suggesting "with the most classical of political philosophers [Sekyi-Otu cites Aristotle as well as Arendt] that where there is no public space, there is no political relationship, only violence, 'violence in a state of nature"' (86-87).
		This quote is often cited to defend Fanon against the charge leveled by some Marxist critics, which is that he simply replaces the analysis of class with that of race, and thus is able to ignore his own class position (this is the burden of Robinson's attack on Fanon's early work).
	social.chass.ncsu.edu /jouvert/v1i2/Aless.htm (3076 words)

	Fanon questions (Site not responding. Last check: 2007-10-07)
		Fanon writes that, "the colonial world is a Manichean world" (41).
		Fanon writes, "The colonized man finds his freedom in and through violence" (86); and "At the level of individuals, violence is a cleansing force" (94).
		In the last chapter of Wretch of the Earth, Fanon writes, "Leave this Europe where they are never done talking of Man, yet murder men everywhere they find them, at the corner of every one of their own streets, in all the corners of the globe" (311).
	academic.brooklyn.cuny.edu /polisci/pcurrah/ps710/fanon.htm (215 words)

	Fanon, Frantz
		Fanon (1925-61), født i Martinique, Vestindien, men hans revolutionære arbejde og forfatterskab er knyttet til Algeriet og Afrika.
		Fanon blev beskyldt for voldsromantik af dem som ikke støttede den algierske befrielseskamp, men han understregede, at vold ikke var noget mål i sig selv, men et nødvendig instrument for at omstyrte et undertrykkende og umenneskelig kolonisystem.
		Fanon har i denne del af sit forfatterskab leveret både en ramme for teoretisk forståelse og et inspirerende politisk grundlag for de kræfter som arbejder for en reel befrielse, i overbevisningen om at «udbytningen kan have både et afrikansk og et arabisk ansigt».
	www.leksikon.org /art.php?n=757 (514 words)

	Frantz Fanon
		Thereafter a rebel "Provisional Government" was formed, and in 1960, Fanon became its Ambassador to Ghana.
		In his early youth, Fanon came to the conclusion that he should know, should understand himself, his essence, as he is, as the world sees him.
		Fanon pointed out that the so-called individual exists in a social nexus, caught in an enormous WEB, which neither Marx nor Freud had, or could describe in its ultimate finesse.
	www.geocities.com /juttafranz/dialog_011.html (1190 words)

	Granta: On writing the life of Frantz Fanon
		Sans Frontière's special issue on Fanon is something of a rarity, but there is a copy in the collection of the Institut Mémoires de l'Edition Contemporaine, which holds a priceless collection of archives from French writers and publishing houses and which is trying to establish a Fanon archive.
		Material that was hard to locate in the Bibliotheque Nationale—repeated requests for one journal on psychiatry produced a treatise on measles (and whether the fault was mine or the catalogue's remains a mystery)—proved to be on open shelves in the library of the Sainte-Anne psychiatric hospital.
		The records of the unit with which Fanon served are held in the army's archives at Vincennes.
	www.granta.com /features/2001/11/macey (1042 words)

	Race Matters - 'Frantz Fanon': The Doctor Prescribed Violence
		Fanon was hardly alone in championing the violent overthrow of colonialism.
		Like his contemporary Che Guevara, Fanon was drawn into a career as a revolutionary in a foreign land by his work as a doctor.
		Although Fanon remains indispensable for his writings on race and colonialism, his utopian program for the third world has gone the way of the colonial empires whose doom he foretold.
	www.racematters.org /doctorwhoprescribedviolence.htm (1273 words)

	Frantz Fanon, “The Fact of Blackness” (Site not responding. Last check: 2007-10-07)
		Despite Fanon’s critical acumen in reading race and the processes of racialization, how does he reiterate ideas that are gendered and sexuated in his thought?
		Fanon describes the subjective and psychological process of fl identity formation as a dual process defined by the corporeal schema and the historico-racial schema.
		At the end of the essay, "The Fact of Blackness," Fanon vacillates between resignation and refusal, noting that he is left "straddling Nothingness and Infinity" (140).
	www.umass.edu /complit/ogscl/jana/janafanonblacknessquestions.htm (256 words)

	Black/Red View - Fanon and terrorism
		For Fanon, the form his own activism took was not armed struggle but being a spokesperson for the idea of freedom.
		David Macey, in his biography of Fanon, says, "'Fanon and violence' is now such a spontaneous association in France that it trivializes what he is actually describing.…Critics like [Jean] Daniel and [Jean-Marie] Domenach suggest that Fanon's thesis on violence are an attempt to justify the unjustifiable.
		It is Fanon's concept of a creation of a new human being that we have to find for today if we hope to break the never-ending cycle of war and terror in which Bush's own simplistic moralism as well as any other fundamentalism mires us.
	www.newsandletters.org /Issues/2002/October/BRV_Oct02.htm (581 words)

	MBEAW: Frantz Fanon
		Frantz Fanon and the Psychology of Oppression (NY: Plenum, 1985).
		Fanon and the Crisis of European Man: An Essay on Philosophy and the Human Sciences (NY: Routledge, 1995).
		Frantz Fanon: Conflicts and Feminisms (Lanham MD: Rowman and Littlefield, 1998).
	www.mbeaw.org /resources/voices/fanon.html (291 words)

	Frantz Fanon and/as Cultural Studies (Site not responding. Last check: 2007-10-07)
		The title of this session is meant to suggest its double nature: to provide an opportunity to examine the ways Frantz Fanon's work fits within the field of cultural studies, on the one hand, and the way particular approaches to his work might expand, supplement, or challenge this field, on the other.
		For this session, I would welcome approaches which either use Fanon's work to challenge some of the established paradigms of cultural studies, or those that challenge Fanon's work itself by using these paradigms, questioning whether his work constitutes a useful addition to the field.
		Especially interesting would be papers that considered Fanon's work alongside post-colonial, multicultural, or African diaspora cultural studies; feminist or queer appropriations, critiques, or dismissals of Fanon; psychoanalytic approaches to or readings of Fanon; examinations of Fanon in translation; considerations of Fanon's work and/as cultural nationalism; and investigations of Fanon, Marxism, and cultural studies.
	www.csun.edu /~hfspc002/96/cfp/X0008_960915.fanon.html (243 words)

	Fanon revisited (ZNet Blog) (Site not responding. Last check: 2007-10-07)
		Some dismissed it because of their rigid view of how Fanon should be interpreted, and some simply dismissed my claim because they did not understand the argument – simple and straight forward though it was.
		If we look at Fanon’s statement there is not much; for if we agree that decolonization is a change in the system, then it follows that violence is not necessary, nor is it sufficient on its own.
		Firstly, we do not agree with Fanon’s explanation of what decolonization is. And if we were to accept Fanon’s explanation, we would then have to conclude that every time there is political violence decolonization is taking place.
	blog.zmag.org /index.php/weblog/entry/424 (497 words)

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