The following is excerpted from a pamphlet I found at Alibris, entitled: “Frantz Fanon, Soweto, and American Black Thought”. Given the current split between the Lebanese bourgeoisie and the “chaab”—meaning, the actual masses within the country who aspire to something else than a piece of the bourgeois pie—and given the way current protests are developing, I find it interesting to go back to previous insurrections and their analysis. The pamphlet is authored by Lou Turner and John Alan, and was published by the News and Letters Committees, chaired by Raya Dunayevskaya, in Detroit, Michigan, in June 1978.
The will to break colonialism is linked to another quite different will: that of coming to a friendly agreement with it.” —Frantz Fanon, The Wretched of the Earth
The new national bourgeoisie does not end its connection with colonialism once independence is gained. The national middle class does not repudiate its own nature, insofar as it is bourgeois, that is, insofar as it is a tool of capitalism, nor does it make itself the willing tool of that revolutionary capital which is the people. The bourgeoisie of the ex-colony is weak and dependent upon world capitalism and because it has no link with the masses, it cannot throw off its colonial past and, to hide its weakness, it commits all sorts of chauvinistic acts and futile militant gestures. When it nationalizes, or “Africanizes”, institutions, Fanon says, it does so in the interest of its own privileges and not in the interest of the masses.…There is praise for the leaders everywhere, but there is also widespread discontent among the masses: “The party, instead of welcoming…the free flow of ideas from the people up to the government, forms a screen, and forbids such ideas.”
When Fanon asked his African comrades to turn their backs on Europe, he did not have alone the subject of racism in his mind. He wanted them to flee from the “motionless movement of Europe where gradually dialectics is changing into the logic of equilibrium”—where the static forms of party, unions, laws and culture, conceal the true condition of men and women and attempt to stultify the self-development of humanity. “This new humanity cannot do otherwise than define a new humanism both for itself and for others…National consciousness, which is not nationalism, is the only thing that will give us an international dimension…For Europe, for ourselves, and for humanity, comrades…we must work out new concepts, and try to set afoot a new man.”