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“Dirty nigger!” Or simply, “Look, a Negro!”

I came into the world imbued with the will to find a meaning in things, my spirit filled with the desire to attain to the source of the world, and then I found that I was an object in the midst of other objects.

Sealed into that crushing objecthood, I turned beseechingly to others. Their attention was a liberation, running over my body suddenly abraded into nonbeing, endowing me once more with an agility that I had thought lost, and by taking me out of the
world, restoring me to it. But just as I reached the other side, I stumbled, and the movements, the attitudes, the glances of the other fixed me there, in the sense in which a chemical solution is fixed by a dye. I was indignant; I demanded an explanation.

Nothing happened. I burst apart. Now the fragments have been put together again by another self. As long as the black man is among his own, he will have no occasion, except in minor internal conflicts, to experience his being through others. There is of course the moment of “being for others,” of which Hegel speaks, but every ontology is made unattainable in a colonized and civilized society. It would seem that this fact has not been given sufficient attention by those who have discussed the question. In the Weltanschauung of a colonized people there is an impurity, a fl aw that outlaws any ontological explanation. Someone may object that this is the case with every
individual, but such an objection merely conceals a basic problem.

Read more....
        Frantz Fanon "The Fact of Blackness"          
                  Full Chapter 5 of "White Skin, Black Masks         
Two years ago I was finishing a work on the problem of the colored man in the white world. I knew that I must absolutely not amputate reality. I was not unaware of the fact that within the very entity of the "Negro people" movements could
be discerned which, unfortunately, were utterly devoid of any attractive features. I mean, for example, that the enemy of the Negro is often not the white man but a man of his own color.

This is why I suggested the possibility of a study which could contribute to the dissolution of the affective complexes that could oppose West Indians and Africans.
Before taking up the discussion we should like to point out that this business of Negroes is a dirty business. A business to turn your stomach. A business which, when you are faced with it, leaves you wholly disarmed if you accept the premises of the Negro-baiters. And when I say that the expression "Negro people" is an entity, I thereby indicate that, except for cultural influences, nothing is left. There is as great a difference between a West Indian and a Daktarin as between a Brazilian and a Spaniard. The object of lumping all Negroes together under the designation of "Negro people" is to deprive them of any possibility of individual expression. What is thus attempted is to put them under the obligation of matching the idea one has of them. 

Read more....
          Franz Fanon on "West Indians and Africans"        
          From "Toward the African Revolution