99+ Frantz Fanon Quotes on Black skin, Linguistics and The Wretched of the Earth - Quotes.pub

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في المناطِق المُحرَّرة، اضطررنا أن نبذُلَ الإنتاجَ الذي كان قبل ذلك مُتَّجِهًا نحو المُدُن ونحو التَّصديرِ فحسب. فنظَّمنا الإنتاجَ على أساس حاجة الشَّعب، وحاجة وحدات جيش التحرير الوطني إلى الاستهلاك، وضاعفنا إنتاج العدس أربعة أضعاف، ونظَّمنا صُنع فحم الخشب، وأصبح الخُضار والفحم الحجريّ يأتي من مناطق الشَّمال إلى الجنوب عن طريق الجِبال، وأخذت مناطق الجَنُوب تُرسِل اللُّحوم إلى الشَّمال؛ وكانت جبهة التَّحرير الوطني هي التي قرَّرت إحداث هذا التَّنسيق، ووضعت خِطَّة نقل المحاصيل.ولم يكن لدينا أخصائيُّون في التَّخطيط مُتخرِّجُون من مدارس الغرب الكُبرى، ولكنَّ هذه المناطِق المُحرَّرة قد بلغ الرَّاتبُ الغذائيّ اليوميّ فيها حدًّا لم تعرِفْهُ من قبل، وهو 3200 حريرة؛ ولم يكتفِ الشَّعبُ بتحقيق النَّصر في هذه التَّجرُبة، بل أخذ يطرحُ مسائلَ نظرية. مثال ذلك: لماذا كانت بعضُ المناطِقِ لا ترى البُرتقال قبل حربِ التحريرِ مع أنَّ البلادَ كانت تُصدِّرُ منه إلى الخارج ملايينَ الأطنانِ سنويًا ؟!، ولماذا كان عددٌ كبيرٌ من الجزائريِّينَ لا يعرفُ العِنَب مع أنَّ ملايين العناقيدِ من عِنَب الجزائر كانت تتلذَّذُ بها الشُّعوب الأوروبيَّة ؟!لقد أصبحَ الشَّعبُ يعرفُ اليوم ما يملكه معرفةً واضحةً
The national bourgeoisie discovers its historical mission as intermediary. As we have seen, its vocation is not to transform the nation but prosaically serve as a conveyor belt for capitalism, forced to camouflage itself behind the mask of neocolonialism. The national bourgeoisie, with no misgivings and with great pride, revels in the role of agent in its dealings with the Western bourgeoisie. This lucrative role, this function as small-time racketeer, this narrow-mindedness and lack of ambition are symptomatic of the incapacity of the national bourgeoisie to fulfil its historic role as bourgeoisie. The dynamic, pioneering aspect, the inventive, discoverer-of-new-worlds aspect common to every national bourgeoisie is here lamentably absent. At the core of the national bourgeoisie of the colonial countries a hedonistic mentality prevails—because on a psychological level it identifies with the Western bourgeoisie from which it has slurped every lesson. It mimics the Western bourgeoisie in its negative and decadent aspects without having accomplished the initial phases of exploration and invention that are the assets of this Western bourgeoisie whatever the circumstances. In its early days the national bourgeoisie of the colonial countries identifies with the last stages of the Western bourgeoisie. Don’t believe it is taking short cuts. In fact it starts at the end. It is already senile, having experienced neither the exuberance nor the brazen determination of youth and adolescence.
Having judged, condemned, abandoned his cultural forms, his language, his food habits, his sexual behavior, his way of sitting down, of resting, of laughing, of enjoying himself, the oppressed flings himself upon the imposed culture with the desperation of a drowning man.Developing his technical knowledge in contact with more and more perfected machines, entering into the dynamic circuit of industrial production, meeting men from remote regions in the framework of the concentration of capital, that is to say, on the job, discovering the assembly line, the team, production �time,� in other words yield per hour, the oppressed is shocked to find that he continues to be the object of racism and contempt.It is at this level that racism is treated as a question of persons.�There are a few hopeless racists, but you must admit that on the whole the population likes….��With time all this will disappear.��This is the country where there is the least amount of race prejudice.��At the United Nations there is a commission to fight race prejudice.�Films on race prejudice, poems on race prejudice, messages on race prejudice.Spectacular and futile condemnations of race prejudice. In reality, a colonial country is a racist country. If in England, in Belgium, or in France, despite the democratic principles affirmed by these respective nations, there are still racists, it is these racists who, in their opposition to the country as a whole, are logically consistent.It is not possible to enslave men without logically making them inferior through and through. And racism is only the emotional, affective, sometimes intellectual explanation of this inferiorization.The racist in a culture with racism is therefore normal. He has achieved a perfect harmony of economic relations and ideology. The idea that one forms of man, to be sure, is never totally dependent on economic relations, in other words—and this must not be forgotten—on relations existing historically and geographically among men and groups. An ever greater number of members belonging to racist societies are taking a position. They are dedicating themselves to a world in which racism would be impossible. But everyone is not up to this kind of objectivity, this abstraction, this solemn commitment. One cannot with impunity require of a man that he be against �the prejudices of his group.�And, we repeat, every colonialist group is racist.�Acculturized� and deculturized at one and the same time, the oppressed continues to come up against racism. He finds this sequel illogical, what be has left behind him inexplicable, without motive, incorrect. His knowledge, the appropriation of precise and complicated techniques, sometimes his intellectual superiority as compared to a great number of racists, lead him to qualify the racist world as passion-charged. He perceives that the racist atmosphere impregnates all the elements of the social life. The sense of an overwhelming injustice is correspondingly very strong. Forgetting racism as a consequence, one concentrates on racism as cause. Campaigns of deintoxication are launched. Appeal is made to the sense of humanity, to love, to respect for the supreme values.
في أثناء عامَيّ 1956 و 1957، حرَّم الاستعمار الفرنسي بعض المناطق، فأصبحَ تنقُّل الأشخاص في هذه المناطِق خاضعًا لقيودٍ صارمةٍ. وأصبح الفلاحُون لا يستطيعون أن يذهبوا إلى المدينةِ بِحُرِّيَّة لتجديدِ مؤَنِهِم. فأخَذَ البقَّالون يُكدِّسون أرباحًا ضخمة، حتى بلغت أسعار الشَّاي والقهوة والسُّكر والتَّبغ أرقامًا خارقةً، وانتصرت السُّوق السَّوداء انتصارًا هائلاً. وأصبحَ الفلاحُون الذين لا يستطيعون المُقايضةَ يرهنُونَ محاصيلَهم، بل وأراضيهم، أو يأخذُون يبيعون إرثَ الأُسرةَ قطعةً قطعة، ثمّ ينتهون في مرحلة ثانية إلى العملِ في الأرضِ لِحِسابِ البقَّال !فما أدركَ المفوَّضُون السياسيُّون هذا الخطر، حتّى بادروا إلى اتِّخاذِ الإجراءاتِ اللازمةِ فورًا، فَوَضعُوا نِظامًا عقليًا للتموين؛ فالبقَّال الذي يذهبُ إلى المدينةِ عليه أن يشتري بضائعَهُ من تُجَّارٍ وطنيِّين، يُعطُونه فواتيرَ تُذكرُ فيها أسعارُ البضائعِ، حتّى إذا عاد إلى القرية كان عليه أن يذهبَ فورًا إلى المُفوِّض السياسيّ الذي يُدَقِّق في الفواتير، ويُحدِّدُ الرِّبحَ، ويُعيِّنُ تسعيرةَ البيعِ. وعلى البقَّال -بعد ذلك-، أن يُسجِّلَ على البضائعِ في حانُوتِه أسعارَها المفروضَة، ويكونُ هُنالِكَ رجلٌ من رجال القرية يُبَصِّرُ الفلاحَ بأسعارِ البضائع، ويكونُ أشبهَ برقيبٍ على الفلاح !غيرَ أنَّ البقَّالين ما لبِثُوا أن اكتشفوا حيلةً يلجؤون إليها، فما هيَ إلا أيام ثلاثة أو أربعة حتّى يدَّعُوا أنَّ البِضاعةَ قد نفَدَت، ثمَّ يأخُذُون يَبيعون بأسعارٍ فاحشة