Fanon & Sartre: Cracking through the Zone of Nonbeing
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Ever since its publication in 1952, Frantz Fanon’s Black Skin, White Masks has generated an ongoing firestorm of controversy and debate. Much of the criticism has coalesced around the conclusion, where Fanon purportedly abandoned his overall argument on the importance of black consciousness, moving towards a new, undefined paradigm. The aim of this paper, however, will be to settle the alleged controversy by drawing on the professional symbiosis that characterized Fanon’s intellectual career, that is, Sartre’s strain of existentialism. Through Sartre, this paper will argue that what Fanon wanted to transcend were neither history nor the concept of race but speech itself. Fanon does not merely appropriate some of Sartre’s persuasive rhetoric from Anti-Semite and Jew, but comes to espouse Sartre’s concept of ‘being.’ Sartre famously posited that one can only come into being through action, prompting Fanon to eventually abandon philosophical horizons in favour of more active pursuits. When all intellectual attempts at establishing an authentic black consciousness are invalidated by the white discourse, Fanon identifies action as the one remaining means of subverting the racial structure of societies. Black Skin, White Masks should not be read as a dismissal of racial categories, but as an earlier call to action.
Abstract
Ever since its publication in 1952, Frantz Fanon’s Black Skin, White Masks has generated an ongoing firestorm of controversy and debate. Much of the criticism has coalesced around the conclusion, where Fanon purportedly abandoned his overall argument on the importance of black consciousness, moving towards a new, undefined paradigm. The aim of this paper, however, will be to settle the alleged controversy by drawing on the professional symbiosis that characterized Fanon’s intellectual career, that is, Sartre’s strain of existentialism. Through Sartre, this paper will argue that what Fanon wanted to transcend were neither history nor the concept of race but speech itself. Fanon does not merely appropriate some of Sartre’s persuasive rhetoric from Anti-Semite and Jew, but comes to espouse Sartre’s concept of ‘being.’ Sartre famously posited that one can only come into being through action, prompting Fanon to eventually abandon philosophical horizons in favour of more active pursuits. When all intellectual attempts at establishing an authentic black consciousness are invalidated by the white discourse, Fanon identifies action as the one remaining means of subverting the racial structure of societies. Black Skin, White Masks should not be read as a dismissal of racial categories, but as an earlier call to action.
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