Integrating psychoanalysis, phenomenology, existentialism, and Negritude theory, Fanon articulated an expansive view of the psychosocial repercussions of colonialism on colonized people. White maleness does not happen for black men because they are dispossessed and have to perform masculinity in another way that is unhealthy for black communities. The discourse of decolonisation has become very popular and it is trickling down to people who are outside the university space. Frantz Fanon’s works in a foreword to the 2008 edition of Black Skins, White Masks, Sardar (2008:xviii) admits that much has changed in the world since Fanon wrote this and other books. Fanon taught me the importance of theory and practice. Fanon gave careful attention to the violent ramifications of colonialism on the psyches of the colonized, and that the colonized individual was “stunted” by a “deeply implanted sense of degradation and inferiority.” So for Fanon all aspects of society should be mobilised in favour of the revolution to ensure an authentic common and shared purpose is cultivated. Fanon’s analysis of the role and effects of violence in a colonial setting proves especially insightful, and continues to be relevant in considerations of Western involvement in areas such as the Middle East, where indeed there seems to be a relationship between perceived Western domination of the native population and their organised, violent resistance (Sidanius et al., 2015: 3, 12).  First, it allows the colonisers to escape the apparent contradictions between Western values of democracy and equality on the one hand, and the undemocratic and extremely violent oppression of the native population on the other (Rabaka, 2010: 115). I stand proudly, being black and conscious. This article focuses on how the works of Frantz Fanon and others can be used in the decolonization of education to address this internalized oppression. In the early stages of resistance, then, the unifying national identity of the native population becomes defined in complete contradistinction to the colonial settlers, and the use of anticolonial violence leads to the immediate identification of its perpetrator as part of the national struggle: ‘the process of identification is automatic’ (Fanon, 2001: 54). 2 (1994), pp. Frantz Fanon is a representative of this kind of decolonisation, given his appropriation of the work of Western authors such as Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean- Paul Sartre, but not to emulate or simply repeat their insights. I believe to duly summarize his teaching would be to set forth his teachings obligate Buntu to progressively work toward possessing modern living conditions plus to possess nations which are as a group self-sustaining plus self-sufficient. We must also be able to find ourselves in writing and in Fanon I do not find myself as a black woman, as a black girl in the township. support open access publishing. In a dialectical fashion, the extreme violence of the settler, upon which the entire colonial world is built, proves to the natives that violence is the only language understood by the settler, and is thus of utmost importance in the anticolonial struggle (Fanon, 2001: 66). This is done by joining them in the countryside in order to lead the anticolonial struggle by unifying and politically educating the rural population (Fanon, 2001: 100-101; Perinbam, 1973: 437-438). In conclusion, it becomes clear that Fanon’s key theses on decolonisation, while not entirely unproblematic, included various insights that retain their value today. No other way will treat us in humane fashion we deserve. Fanon’s theses on decolonisation, while not entirely free of limitations and ambiguities, continue to provide valuable insights into the psychological and political effects of oppression and dehumanisation, still relevant to considerations of Western involvement around the world today. Martin, T., ‘Rescuing Fanon from the Critics,’ African Studies Review, Vol. Any In the words of Fanon, in the reading The Wretched of the Earth, “National liberation, national reawakening, restoration of the na­tion to the people or Commonwealth, whatever the name used, whatever the latest expression, decolonization is always a violent event.” (Fanon, 1). Everything must collapse. The writings of Frantz Fanon influenced the thinking of Irish Republicans from the 1970s onwards (2). Written at: Queen Mary University of London For instance, in his insistence on the construction of a national, not regional or racial, identity, Fanon seems to overlook the fact that African nations were largely the somewhat arbitrary product of European colonisation, often internally divided tribally and linguistically (Caute, 1970: 80-81). 3 (1973), pp. His analysis on violence tops it. Chumani Maxwele, Rhodes Must Fall activistFanon is clear on the need for us to theorise our reality and thus take action in changing it. He contends that "decolonisation is quite simply the replacing of a certain “species” of men by another… He was able to tell the hard truth, that blacks are suffering in the hands of whites, and we should fight until we are free. Fanon’s philosophy of decolonization explores the range of ways in which Frantz fanon’s decolonization theory can reveal new answers to perennial philosophical questions and new paths to social justice. It is published as part of our mission to showcase peer-leading papers written by students during their studies. These core aspects of Fanon’s analysis, namely his arguments concerning the internal contradictions of colonial rule and the role of human agency in its overthrow, reveal his intellectual debt to Marx (Martin, 1970: 385). Fanon describes decolonization in the Wretched of the Earth and the problems with it. : 81). He still falls into that category which fetishises [white women] and doesn’t see us as human beings. 127-135. 7 (1973), pp. However, you must carry the mandate and execute it until the full liberation of everyone oppressed. Is Decolonisation Always a Violent Phenomenon? the darkest of eight children to a middle-class family, Fattis Mansion residents question the legality of their forced eviction, Nothing but pride for Proteas after their WWC17 campaign, The District Six museum is more than just a museum, it’s living history, Nazeer Sonday on the need for protecting agricultural land, Government red tape is actually sticky tape that never ends. South Africa is part of that troubled world. The political essays, articles, and notes by Frantz Fanon pub­ lisqed in the present volume cover the most active period of his life, from the publication of Peau Noir, Masques Blancs [Black Skin, White Masks] in 1952-he was then twenty-eight years old -to that … 32-41 It is important to note, furthermore, that instead of rejecting any and all European values outright, this new independent national identity should attempt to incorporate positive insights without forgetting ‘Europe’s crimes’ or seeking to emulate the European experience (Ibid. Fanon is best known as a psychologist, revolutionary theorist and philosopher who played a leading role in the revolutionary movement in Algeria in the fifties and early sixties. 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