Authors: Frantz Fanon

  • Last updated on December 10, 2021

Last reviewed: June 2018

Martinican-born Francophone philosopher and psychiatrist

July 20, 1925

Fort-de-France, Martinique

December 6, 1961

Bethesda, Maryland


Frantz Omar Fanon (fah-nohn), who became a cultural and ideological symbol of the cause of Third World revolutionism in the 1960’s, was born on the Caribbean island of Martinique. A speaker of French since childhood, he was educated first in Martinique and then in France. His early exposure to latent racial discrimination would provide Fanon with many of the bases for his writings on the psychology of racism, particularly Black Skin, White Masks. This experience took on a different but equally significant dimension during World War II, when he served in the French army. {$I[AN]9810001293} {$I[A]Fanon, Frantz} {$I[geo]MARTINIQUE;Fanon, Frantz} {$I[geo]WEST INDIES;Fanon, Frantz} {$I[geo]FRANCE;Fanon, Frantz} {$I[geo]ALGERIA;Fanon, Frantz} {$I[geo]AFRICAN AMERICAN/AFRICAN DESCENT;Fanon, Frantz} {$I[tim]1925;Fanon, Frantz}

Frantz Fanon.

By Pacha J. Willka, CC BY-SA 3.0 (, via Wikimedia Commons

After the war Fanon pursued advanced studies of medicine and psychiatry at the University of Lyon. This period of study not only provided him with a professional degree but also enabled him to apply theories of psychiatry to some of his personal experiences as a nonwhite Frenchman. The literary product of these applications, Black Skin, White Masks, was published the year before Fanon was assigned to his first (and only) professional post, as head of the psychiatric division of the Blida-Joinville Hospital in Algeria. A year after he went to Algeria, the Algerian insurrection against French rule began. This event politicized the young psychiatrist to such a degree that he joined the Algerian liberation movement, first surreptitiously (in 1954), then openly (in 1956). The effect of this political decision on his orientation as a writer was almost immediate.

Although Fanon’s first book, Black Skin, White Masks, was clearly anticolonial in content, its message concerning racism was not yet revolutionary. Referring to the experience of his own partially Europeanized West Indian people, he insisted that they had undergone what another black writer, Aimé Césaire, had called chosification, or “turning men into things.” One way colonialism achieved this end had been to plant, and then constantly to reinforce, a feeling of inferiority in the mind of the colonized. Fanon used the work of French anthropologist O. Mannoni, who had studied black society on the island colony of Madagascar (later to become the Malagasy Republic) as an example of subtle ways in which such self-prejudicial negative attitudes can be implanted. Mannoni had argued that the Malagasy people, as well as a number of other colonized peoples, showed certain characteristics that suggested that they possessed a psychological predisposition to dependence on a more dominant people.

Fanon’s intense arguments against Mannoni’s theories make up the bulk of his first book. What is most important, however, is that Fanon urged educated blacks to resist the temptation to don “white masks” psychologically and culturally to prove their worth in the eyes of colonial peoples. He was not yet rejecting the long-term hope of an evolutionary solution to the racial dilemma and tense relations between colonizers and colonized. In Black Skin, White Masks, Fanon argues that if healthy psychological attitudes could be developed, attitudes which presupposed the inherent equality of human beings irrespective of race, then progress toward decolonization could follow.

A very different set of assumptions pervades the next brief but best-known stage of Fanon’s life and writings. By 1956 his sympathy toward the cause of Algeria’s National Liberation Front and his outrage at the violent methods of French repression in Algeria had led to his self-imposed exile to Tunis, the seat of the Algerian resistance’s provisional government. In Tunis, Fanon undertook the job of editing the Algerian revolutionary organ, Al Moujahid (the freedom fighter). His association with the Algerian cause soon brought both practical political and ideological results. In the practical domain, Fanon was chosen in 1960 to represent the Algerians as (provisional) ambassador to the African state of Ghana. As a result of the books he published during this period, Studies in a Dying Colonialism and The Wretched of the Earth, he rapidly became a symbol of the revolutionary ideological cause, not only that of the Algerians but also of the colonially oppressed developing world in general. Shortly after publication of the latter work, he died of leukemia at the age of thirty-six, leaving behind a widow, Josie "Nadia," and children, Olivier and Mireille.

It was clearly The Wretched of the Earth, which appeared in its original French edition in the last year of Fanon’s life, that established this reputation. Although the work was criticized for its emotionalism and sweeping generalizations, there is no doubt that its message fit well within the worldwide context of the liberation struggles of its time. Targets of attack are not limited to external oppressors but include what Fanon labeled the “black and brown bourgeoisies” of Africa and Asia, which had attached themselves to the colonial establishment in order to gain short-term advantages. Such local “parasites” existed at the expense of their own people, not only in cultural terms (the main theme of Fanon’s Black Skin, White Masks) but also in terms of their ability to prepare materially for the struggle that would free them from external control. This struggle to gain independent access to the material means of independence is justified ideologically in clear Marxian terms. The violent means that would be necessary to attain such access are described in very graphic terms and include the destruction of both the colonial enemy and the “enemy within.” It was this focus on violent revolutionary means that enabled Fanon to posit not only a political solution but also, following his psychiatric mode of analysis, a form of “collective catharsis” to rid colonized peoples of the source of their collective degradation.

For his contributions to the cause of Algerian liberation, Fanon was posthumously awarded the 1963 Prix National des Lettres Algériennes. A foundation and several awards have been established in his memory.

Author Works Nonfiction: Peau noire, masques blancs, 1952 (social criticism; Black Skin, White Masks, 1967) L’An V de la révolution algérienne, 1959 (politics; Studies in a Dying Colonialism, 1965) Les Damnés de la terre, 1961 (social criticism; The Damned, 1963; better known as The Wretched of the Earth, 1965) Pour la révolution africaine, 1964 (politics; Toward the African Revolution, 1967) Decolonizing Madness: The Psychiatric Writings of Frantz Fanon, 2014 (Nigel C. Gibson, editor) Écrits sur l'aliénation et la liberté, 2015 (Jean Khalfa and Robert J. C. Young, editors) Bibliography Bulhan, Hussein Abdilahi. Frantz Fanon and the Psychology of Oppression. New York: Plenum Press, 1985. A biography of Frantz Fanon from a psychiatric perspective. Fanon is treated essentially as a contributor to the field of psychiatry, and his revolutionary activity is placed primarily in the context of his interest in the psychology of oppression. Geismar, Peter. Fanon. New York: Dial Press, 1971. One of the most authoritative biographies on Fanon, based on Geismar’s interviews with members of Fanon’s family and his friends. A good introduction to Fanon that provides a sympathetic and easy-to-read account of Fanon’s life. Gendzier, Irene. Frantz Fanon: A Critical Study. New York: Pantheon, 1973. A standard reading for any serious inquiry into Fanon’s life. Gordon, Lewis R., T. Denean Sharpley-Whiting, and Renée T. White, eds. Fanon: A Critical Reader. Cambridge, Mass.: Blackwell, 1996. This compilation contains twenty-one essays by different authors produced for a Fanon conference in 1995. These essays are grouped into six main sections and cover the following themes: oppression, questions regarding the human sciences, identity and the dialectics of recognition, the emancipation of women of color, the postcolonial dream, neocolonial realities, resistance, and revolutionary violence. Macy, David. Frantz Fanon: A Life. New York: St. Martin’s Press, 2001. A biography of the author and revolutionary. Sharpley-Whiting, T. Denean. Frantz Fanon: Conflicts and Feminism. New York: Rowman & Littlefield, 1998. Reevaluates Fanon’s commitment (or noncommitment) to feminism through an examination of his commitment to antiracism. It also revisits many of the previous interpretations of Fanon and feminism. Sharpley-Whiting finds Fanon to be profeminist, which is counter to the majority of feminist critique of Fanon and his work. Wyrick, Deborah. Fanon for Beginners. New York: Writers and Readers, 1998. Combines a detailed account of Fanon’s life with a critical view of his major works. Contains a glossary, and many terms are defined in the text. A good source to be read in conjunction with one of Fanon’s works because it helps place any individual Fanon work in the larger context of his life.

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