[-empyre-] More Throws...

[Aliette <aliette@criticalsecret.org>]

Hello beautiful Christina,
hello Patrick Yes, 
hello splendid Guests,
hello All !


        First: currently sorry of a sort of improper presence coming from my
persistent strange English spoken of which I apologize... but today being on
mixed half-bloods cultures, so I am proud of my activist tentative of Fr
tribute in En:)
        Second: I was trying to write this answer to ³throws²  when another
emails such as "Art As liberation", more a new introduction by Christina ?of
Conor McGarrigle just being in Paris at the moment I live here from my part?
were coming. Sorry if I cannot answer integrating the information of these
new emails, as it  is so complex for me to have my French thought in
English; hope that any one not speaking French will find more infos in such
a crazy EN message than in an FR one.

        More, before my subject I want to tell something about Football
regarding throws from all the sides overseas and whatever can exists of
happy critical creation to others in the storm...  Of French football team:
these old multicolored men (35 years old to have a major sportive activity
it is yet old) for the most of them being respectively engaged from another
part in meta-political fights with ideas, communication, and their real
money, to safe their communities or join the collective cause of freedom,
you can imagine their dilemma before accepting to group themselves again as
³braves² in the actual context of political environment in France, where we
reach the disaster of the disappearance of politics at the power, with an
enforced power of lobbies at the power through the laws, while people are
climbing up in consciousness that is a singular paradox outside of
Economy... But I am ashamed front of the relativist scale when reading
Patrick who relates on New Orleans and Baton rouge... ) first they refused
to play the cup under the FR flag (at the moment equal to the infamy to
people of emigration and to their children being in scholarship in FR who
are pushed out of the territory by the police instead of holidays); and very
late at least three of them (can be the best feet;-) they finished by accept
together in homage to each one of the team and to engage each one having
respective ideas and proof of solidarity to the multicolored French people
if they could try to win the cup with success (to give social hope). Bartès,
Thuram, Zidane, are not dogs in matter of respective critical ideas. One can
note how they do not highly sing the national hymn  opening the play. Plural
one of the people can ³dream², hope that if there is a victory anything can
change better to the condition of emigration and suburbs in France (that
means a lot of Francophone people signing to help these causes without
delay, more called to vote for a next President )...  All seems to be a
political critical project resumed in the last match. Can be they will
loose, can be they will win. But at last they would have tried for the
people and change the direction of FR energy. So we are in a materialist but
forever metaphoric culture whatever is the field and the social class.
Representative scenes even the largest popular can give a lot of positive
energy. For my part I could not accept how Germany prepared this cup with
mafia¹s money as a change of general presence of prostitution to people that
are not respected by the national and supra national governments (a new
version of collective porn concurring to precarious moments of peace through
social addictions and slaveries of a world in war, presented as social
solution after the society of production)... At last, I told me that the new
world is so much turning into the hardest in all the matters, that whatever
the prostituted scene, what imports it is for a part to act otherwise and
for another time to transcend the scene exceeding it: or never leave it. We
are no more in alternative times but in dualistic times.
        I remember Christophe¹s panoptical machine (to concur Dokumenta?may
be I have not understand?) Yes it is a metaphoric digital machine to the
critical vision of what a government and people after Politics, Nations, and
Inter-nation, nowadays have become. But I hope to see it stopping socially
in real time through a next social event in several diverse, of
post-nationalisms and internationalism, any several and ³pluriversal²
federated singularities:)

        In the acts of Yes Men there is both a funny and hard laconic irony
on deep causes, it is both time a wakefulness and that help with a certain
exuberance to better coming next, without utopia but in real time, more if
they are working to concur socially whatever they create as activist
spectacular Art performances.
        So Courage New Orleans, one day it will turn to people advantage...
Courage Patrick ? how great is the critical reputation of Yes Men!?
 ?And courage Fr Arts against what is turning into local bureaucratic
post-fascism in a global environment that is not to help people, a secret
monster upsetting the references. The question is not of people as People
closed to a  Nation, but population on a territory... We would have to read
again ³Eichmann in Jerusalem², that was the report by Hannah Arendt to
tribute The New Yorker. The emerging question of this text precisely being
of bare life ? and the current confirming the exception (can be something
lightening institutional practice of Arts, social life, and the current war
as porn, in our days ?)
 http://en.wikipedia.org/wiki/Eichmann_in_Jerusalem

////////////////////////


        Of happy monsters: What are ³Créolités²? Get them all by muting and
keep it for the next change... A nomad concept to the Future?


The meta political and social critical concept of Ethnics representations of
identity in the actual, stays in the concept of ³Créolités² as dynamic
inter-creolités (regarding otherwise the colors of the skin and the cultures
even White Western) ; it prescribes the identity of the ³pure² roots ( pure
roots as a contemporary ideology ): ³Eloge de la créolité² ( Eulogy of the
créolité ) by Jean Bernabé, Patrick Chamoiseau et Raphaël Confiant ( As
Black thinkers, scientific researcher, and writers). Published by Gallimard;
Presses universitaires créoles; Paris,1989; Re-published in 1994.
Internationally and mostly read in French. All from Antilles in a general
Caribbean thought to tribute outside.

How I am pleased but sad hearing news of New Orleans, bad news about poverty
and more of a certain military presence in administrative collective things,
that is quite an abuse of civil democracy: please Patrick be sure that we
have heard the twin conditional and circumstantial sounds of your message...
At the same time good news that New Orleans is not a museum of Black culture
closed on itself but a black cultural tradition in a changing world through
a largest presence of Hispanic (that was a small but traditional social and
cultural part of Louisiana) and more of other cultures in presence such as
Chinese; and even being hard time, since the last disaster after all, where
we have a singular part of our opened French culture, strange muting roots
later becoming our Creole Caribbean inventive and creative Black francophone
critical culture. As much concerning critical philosophy in materialist
politics of the former century, where the colonial countries have won their
independence by fighting, as much modern Black poetry and writings emerging
from Dada or from Surrealism.

In homage to Patrick¹s intervention, I want to speak of multi-creolity in
bare life, of actual ³Creolités² of the world and of Arts ( integrated
multifields as social comportments ), because of an essential part of this
transgressing culture microcosmically born in Louisiana, from a
circumstantial meeting of both FR revolution and US fight to abolish Black
slavery at the contact of other emigrated cultures... That consists in
historical experiment meaning both mixed-colored and periphery till becoming
a global environment of nowadays...

So I tribute by my part of metapolitical Francophone stories. One of the
most famous contemporary thinker of the emergent inter-créolités coming from
a mutation of Black culture is Edouard Glissant ( bibliography:
http://www.zananas-martinique.com/guides-cartes/edouard-glissant.php and
biography: http://www.edouardglissant.com ) the oldest of all or his former
Professor being Aimé Césaire from a part, and Frantz Fanon as a companion
when studying medical sciences in Paris, from another part. Glissant is the
thinker of the ³tout-monde² ( including material, social, or cultural things
and dynamic movement of Poetry ); he thinks with Chamoiseau ( but singularly
from his own poetry ), that mixed cultures install a prescription of the
former modern societies, in a random selection combining the environment and
the social practices to form singularities: it announces a new multi-face of
the global world after the Nationalism of the ground and of the blood. That
is pride. It can appears that under this solider useful dynamic between
different communities, progressing as a critical mass, the capacity of
repression from the part of the laws can be over passed till the laws have
to change by this influence. Glissant, joined with others living activist
researchers of the metapolitic consequences of ³Creolité² in Caribbean
countries, think of a predictable reality of the global world. From
Martinique coming in Paris for a speech, there is more of three years ago,
he told of a new language generalizing through the people living in South
States of USA, a special Hispanic integrating Anglophonic words and
structure of the sentences. That is a marvelous event to see a new language
borning which is not exactly a sort of slang but really a new linguistic
composition, he said. This year, front of my screen, I have seen all the
emigrated people marchin¹ in mass cross over several cities of USA and
asking to keep their job and their rights to stay; seeing the large presence
of Hispanics, I could not omit to remember of what any years ago Glissant
said of the language. Anything happening strangely of post Nationalism and
far from resemblance with the ³Movement of the civil rights² ?so what?
http://en.wikipedia.org/wiki/American_civil_rights_movement

Concerning the present of institutional representatives: Aimé Césaire is the
Ancient who has advanced the concept of "negritude" during the thirties of
the last century, when he created the review "the Black student² with
Leopold Senghor and other remarkable students (coming from French colonies
such as Senegal, or from overseas districts such as Guyana or Caribbean
islands), to study in the best high schools, universities, and public
institutes in Paris. He rallied Surrealism in 1944 after André Breton has
visited Martinique and to see him. Even 92 years old yet now being actually
Lord mayor more Elected Representative of Fort de France, first city of
Martinique ? still off shore French district?, he proofed recently how he
was still unsubordinated front of the abusive power of the metropolitan
State. Giving an example of representative solidarity after the French
riots, last winter, he refused having an official reception to Nicolas
Sarkozy, his/our French Minister of Internal Affairs whose repressive
attitude to the people in the suburbs more declarations glorifying
colonialism as a factor of progress to native people, and more having the
hardest politic against emigration than one have never seen since the
occupation of the country at the time of Nazism, consisted in insults to
colored people and to people of poverty. Of course, the minister cancelled
his project of a journey in Antilles... He has never gone. Césaire has
claimed to Journalists : "Parce que auteur du "Discours sur le
colonialisme", je reste fidèle à ma doctrine et anticolonialiste résolu. Je
vois dans toute la campagne faite par tel quotidien martiniquais sur une
possible rencontre Sarkozy-Césaire un piège dans lequel je ne tomberai pas."
(Quote: "Discours sur le colonialisme" was published in 1955).

>From New Orleans to Caribbean islands to Recife and farther, in India and
from India, from all the former colonies, a modern then post-modern European
culture has come from outside ( inside of the criticism of colonies )
calling to the renewal of the metaphysical traditions and modern Arts in our
cities since the twenties of the last century; that is a Creole mixed
culture concerning Arts, Writings, Contemporary Musics, and world Musics.
Anything ad coming in a mixing vision of the society of class and of tribal
critical concepts, to the multiracial society of the modernity inthe last
century and right now over passing this reality thanks the changing time.
Remember of the brilliant Brazilian poet and criticist from Sao Polo who
advanced a predictable vision of the critical culture in the future,
probably a feeling and structure to the fiction really inspiring Caribbean
thought of ³Creolités²: Oswald de Andrade, ³Manifeste anthropophage² (1928)
( http://www.librairie-compagnie.fr/portugal/bresil/andrade_oswald.htm )
?that Jean Baudrillard as others elective or our favorite writers cannot not
ignore... ( See the English Integral translation of the manifesto below ).


        It is said that the first Black man American studying in a white
university is this famous Louisianan mixed-blood Doctor, a surgeon, whose
White father stayed to pay for his education helping the Black mother, and
even not French the father traditionally asking to his sun for Medical
studies in Paris. Taking part as resistant in the progressive war between
South and Federate America, by protecting and curing fugitive slaves in
Bayou, Dr. Louis Charles Roudanez was a surgeon; founder of the bilingual
newspaper ³La Tribune de la Nouvelle-Orléans², the first one ever published
by Black writers and journalists in USA, 1864. The story have reached my
hears because this man is a direct ascendant of Pierre-Jean Jouve¹s
gran-daughter, being the French modern radical writer and poet of whom we
can think, by reading the ironic and cruel cycle of novel ³Les aventures de
Catherine Crachat², that can be she is his real daughter and whatever now
being his official Executor of the work ? herself a medical doctor).

Actual thought of ³creolités² and ³tout-monde² are coming from a criticism
at the contemporary times of the radical uncontainable reference of the past
modernity that was Frantz Fanon a pupil of Aimé Césaire in Fort de France,
and whose heroics acts beginning as volunteer soldier to tribute the war
against Nazism still 1943, then arrested in Germany and coming in France to
learn in medical studies.. ( http://www.english.emory.edu/Bahri/Fanon.html
); author between other manifestos of ³The Wretched of the Earth² (published
in France, in 1961 ? the year he was dying from the consequence of a fatal
leukemia, 31 years old, in Washington DC?with a forewords by Jean-Paul
Sartre ) and of ³Black Skin, White Masks² originally from a psychiatrist
observation while studying, titled "An Essay for the Disalienation of
Blacks", that became the theory of reference of Black Panther Party... Just
at the end of FR colonialist wars he has formed his dialectical activism
when taking part of the war of independence by Algerian people in the
fifties, after he was a psychiatrist doctor as serviceman of FR army in
Algerian Bled, in Blida city. He was purchased by French polices and went to
live in Tunisia before he went to America. The story says that he met
Malcolm X just returning from La Mekka, influence for a materialist fight of
Black People to their emancipation in USA, that was not the cup of tea of
Black Muslims. Fanon¹s point of view was based on the consequent application
of the categories of class to the social components of the native and
colonial communities, in the colonized countries, instead of ³negritude²
concept that he hoped to transgress with the marxism, and regarding the
positive attitude of Ho Chi Minh in Indochina. He extended this application
of the colonized native people to their condition as emigrated people
forming the new proletarians in the metropolitan western societies; the
emerging Black class in the former societies of slavery were a proof of this
progressive attitude when joining communist party, as a part of the artists
of Cotton Club, but only a minority of the community, so the most part of
the social antiracist fight was staying to take place in USA. From this
point of view, what Fanon has given new it is another application in a
vision both coming from Simone de Beauvoir to post-modernity; she translated
the critical model of the exploiting class and exploited class to machism
and feminism?then Jean Genet to the sexist society front of homosexuality
and at last himself joining the Black power from an heritage of Fanon ( The
tomb of Jean Genet being in Morocco as he wished ; the tomb of Frantz Fanon
being in Algeria as he wished ).

        That was an aspect of the US society of the melting pot... But Black
Francophone Creoles from Caribbean have created a singular global critical
theory and move to inter-creolités outside of communities. Activism of
culture surviving after the Black modern writers of Africa, is now crossing
over the seas to meet other cultures and continents, can be Hispanic and
Chinese or Russian American of USA or London Jamaican and Indian
communities, can be our mixed presence in India, in Africa, in East Asia.
You know of Artists who are not of Prime Arts ( I do not speak of the Voodoo
paintings of Haiti ?of which Malraux has precisely explained the traditional
relevance ) such contemporary actual as Anglophone Isaac Julien.

Strangely Fanon inspiring Edward Saïdj a US American professor in "compared
writings" at Columbia University (NYc) more thinker to Palestine (born in
Jerusalem), active to the peace between Israel and Arabian world, author of
"Orientalism", of "Culture and imperialism", more thinker of the question of
Freudian point of view outside West culture, and  more author of "From Oslo
to Iraq" but dying soon from the same disease than Fanon. Before he died he
has created with his friend Daniel Barenboim the Musical classical set
"West-Eastern Divan Orchestra" to tribute the peace in the Middle East,
through a multinational group of young musicians to form this symphonic
orchestra each summer (based on musical residences to come in Europe).
First concert in 1999, Weimar, celebrating the 250th year of Goethe's
birthday.

Cheers

Aliette (next time I shall be shorter in interpellation on podcasting ? just
seeing a critical version in the site of Patrick Lichty:)


Quote two texts :
//////////////////////////////////////
http://www.pataphysics-lab.com/sarcophaga/manyfestos/de%20Andrade,%20Oswald%
20-%20Cannibal%20Manifesto.html
 
        Cannibal Manifesto


Only Cannibalism unites us. Socially. Economically. Philosophically.

The unique law of the world. The disguised expression of all individualisms,
all collectivisms. Of all religions. Of all peace treaties.

Tupi or not tupi that is the question.

Against all catechisms. And against the mother of the Gracchi.

I am only interested in what¹s not mine. The law of men. The law of the
cannibal.

We are tired of all those suspicious Catholic husbands in plays. Freud
finished off the enigma of woman and the other recent psychological seers.

What dominated over truth was clothing, an impermeable layer between the
interior world and the exterior world. Reaction against people in clothes.
The American cinema will tell us about this.

Sons of the sun, mother of living creatures. Fiercely met and loved, with
all the hypocrisy of longing: importation, exchange, and tourists. In the
country of the big snake.

It¹s because we never had grammatical structures or collections of old
vegetables. And we never knew urban from suburban, frontier country from
continental. Lazy on the world map of Brazil.

One participating consciousness, one religious rhythm.

Against all the importers of canned conscience. For the palpable existence
of life. And let Levy-Bruhl go study prelogical mentality.

We want the Cariba Revolution. Bigger than the French Revolution. For the
unification of all the efficient revolutions for the sake of human beings.
Without us, Europe would not even have had its paltry declaration of the
rights of men.

The golden age proclaimed by America. The golden age. And all the girls.

Filiation. The contact with the Brazilian Cariba Indians. Ou Villegaignon
print terre. Montaigne. Natural man. Rousseau. From the French Revolution to
Romanticism, to the Bolshevik Revolution, to the Surrealist Revolution and
the technological barbarity of Keyserling. We¹re moving right along.

We were never baptized. We live with the right to be asleep. We had Christ
born in Bahia. Or in Belem do Pata.

But for ourselves, we never admitted the birth of logic.

Against Father Vieira, the Priest. Who made our first loan, to get a
commission. The illiterate king told him: put this on paper but without too
much talk. So the loan was made. Brazilian sugar was accounted for. Father
Vieira left the money in Portugal and just brought us the talk.

The spirit refuses to conceive spirit without body. Anthropomorphism.
Necessity of cannibalistic vaccine. For proper balance against the religions
of the meridian. And exterior inquisitions.

We can only be present to the hearing world.

We had the right codification of vengeance. The codified science of Magic.
Cannibalism. For the permanent transformation of taboo into totem.

Against the reversible world and objectified ideas. Made into cadavers. The
halt of dynamic thinking. The individual a victim of the system. Source of
classic injustices. Of romantic injustices. And the forgetfulness of
interior conquests.

Screenplays. Screenplays. Screenplays. Screenplays. Screenplays.
Screenplays. Screenplays.

Cariba instinct.

Death and life of hypotheses. From the equation I coming from the Cosmos to
the axiom Cosmos coming from the I. Subsistence. Knowledge. Cannibalism.

Against the vegetable elites. In communication with solitude.

We were never baptized. We had the Carnival. The Indian dressed as a Senator
of the Empire. Acting the part of Pitt. Or playing in the operas of Alencar
with many good Portuguese feelings.

We already had communism. We already had a surrealist language. The golden
age.

Catiti Catiti
Imara Notia
Notia Imara
Ipeju1

Magic and life. We had relations and distribution of fiscal property, moral
property, and honorific property. And we knew how to transport mystery and
death with the help of a few grammatical forms.

I asked a man what was Right. He answered me that it was the assurance of
the full exercise of possibilities. That man was called Galli Mathias. I ate
him.

The only place there is no determinism is where there is mystery. But what
has that to do with us?

Against the stories of men that begin in Cape Finisterre. The world without
dates. Without rubrics. Without Napoleon. Without Caesar.

The fixation of progress by means of catalogues and television sets. Only
with machinery. And blood transfusions.

Against antagonistic sublimations brought over in sailing ships.

Against the truth of the poor missionaries, defined through the wisdom of a
cannibal, the Viscount of Cairo - It is a lie repeated many times.

But no crusaders came to us. They were fugitives from a civilization that we
are eating up, because we are strong and as vindictive as the land turtles.

Only God is the conscience of the Uncreated Universe, Guaraci is the mother
of all living creatures. Jaci is the mother of vegetables.

We never had any speculation. But we believed in divination. We had
Politics, that is, the science of distribution. And a socio-planetary
system.

Migrations. The flight from tedious states. Against urban scleroses. Against
Conservatives and speculative boredom.

>From William James and Voronoff. Transfiguration of taboo into totem.
Cannibalism.

The pater familias is the creation of the stork fable: a real ignorance of
things, a tale of imagination and a feeling of authority in front of curious
crowds.

We have to start from a profound atheism in order to reach the idea of God.
But the Cariba did not have to make anything precise. Because they had
Guaraci.

The created object reacts like the Fallen Angel. Ever since, Moses has been
wandering about. What is that to us?

Before two Portuguese discovered Brazil, Brazil discovered happiness.

Against the Indian de tocheiro. The Indian son of Mary, the godson of
Catherine of Médicis and the son-in-law of Don Antonio de Mariz.

Happiness is the real proof.

No Pindorama matriarchy.

Against Memory the source of habit. Renewed for personal experience.

We are concrete. We take account of ideas, we react, we burn people in the
public squares. We suppress ideas and other kinds of paralysis. Through
screenplays. To believe in our signs, to believe in our instruments and our
stars.

Against Goethe, against the mother of the Gracos, and the Court of Don Juan
VI.

Happiness is the real proof.

The struggle between what we might call the Uncreated and the Created -
illustrated by the permanent contradiction of man and his taboo. Daily love
and the capitalist modus vivendi. Cannibalism. Absorption of the sacred
enemy. To transform him into a totem. The human adventure. Earthly finality.
However, only the pure elite manage to realize carnal cannibalism within,
some sense of life, avoiding all the evils Freud identified, those religious
evils. What yields nothing is a sublimation of the sexual instinct. It is a
thermometric scale of cannibalist instinct. Once carnal, it turns elective
and creates friendship. Affectivity, or love. Speculative, science. It
deviates and transfers. We arrive at utter vilification. In base
cannibalism, our baptized sins agglomerate - envy, usury, calumny, or
murder. A plague from the so-called cultured and Christianized, it¹s what we
are acting against. Cannibals.

Against Anchieta singing the eleven thousand virgins in the land of Iracema
- the patriarch Joa Ramalho the founder of Sao Paulo.

Our independence was never proclaimed. A typical phrase of Don Juan VI - My
son, put this crown on your head, before some adventurer does it! We expel
the dynasty. We have to get rid of the Braganza spirit, the ordinations and
snuff of Maria da Fonte.

Against social reality, dressed and oppressive, defined by Freud - in
reality we are complex, we are crazy, we are prostitutes and without prisons
of the Pindorama matriarchy.


Oswald de Andrade, in Piratininga, Year 374 of the Eating of Bishop Sardinha

Endnote

1"The New Moon, or the Lua Nova, blows in Everyman remembrances of me" in
The Savages, by Couto Magalhaes.

2The basis of Andrade's date is the Tupi cannibalization of Bishop Pero
Sarinha, who had shipwrecked in 1556 on Brazil's northeast coast.

     
 
    

How many time has flown since the last colonial wars... If the question of
the truth is prescribed of our days, because metaphysical universe is not
more what it was, please to note how predictive Sartre was on a lot of
things consequently ad coming at the end of colonialism in Occidental
societies.
 
Extraits de la préface de Jean-Paul Sartre au livre de Frantz Fanon,
«Les Damnés de la Terre»


l n¹y a pas si longtemps, la terre comptait deux milliards d¹habitants, soit
cinq cents millions d¹hommes et un milliard cents millions d¹indigènes. les
premiers disposaient du Verbe, les autres l¹empruntaient. Entre ceux-là et
ceux-ci, des roitelets vendus, des féodaux, une fausse bourgeoisie forgée de
toutes pièces servaient d¹intermédiaires. Aux colonies la vérité se montrait
nue; les «métropoles» la préférait vêtue; il fallait que l¹indigène les
aimât. Comme des mères, en quelque sorte. L¹élite européenne entreprit de
fabriquer un indigénat d¹élite; on sélectionnait des adolescents, on leur
marquait sur le front, au fer rouge, les principes de la culture
occidentale, on leur fourrait dans la bouche des bâillons sonores, grands
mots pâteux qui collaient aux dents; après un bref séjour en métropole, on
les renvoyait chez eux, truqués. Ces mensonges vivants n¹avaient plus rien à
dire à leurs frères; ils résonnaient; de Paris, de Londres, d¹Amsterdam nous
lancions des mots «Parthénon! Fraternité!» et, quelque part en Afrique, en
Asie, des lèvres s¹ouvraient: «?thénon! ?nité!» C¹était l¹âge d¹or.

Il prit fin: les bouches s¹ouvrirent seules; les voix jaunes et noires
parlaient encore de notre humanisme mais c¹était pour nous reprocher notre
inhumanité. Nous écoutions sans déplaisir ces courtois exposés d¹amertume.
D¹abord ce fut un émerveillement fier: Comment? Ils causent tout seuls?
Voyez pourtant ce que nous avons fait d¹eux! Nous ne doutions pas qu¹ils
acceptassent notre idéal puisqu¹ils nous accusaient de n¹y être pas fidèles;
pour le coup, l¹Europe crut à sa mission: elle avait hellénisé les
Asiatiques, crée cette espèce nouvelle, les nègres gréco-latins. Nous
ajoutions, tout à fait entre nous, pratiques: Et puis laissons-les gueuler,
ça les soulage; chien qui aboie ne mord pas.

Une autre génération vint, qui déplaça la question. Ses écrivains, ses
poètes, avec une incroyable patience essayèrent de nous expliquer que nos
valeurs collaient mal avec la vérité de leur vie, qu¹ils ne peuvaient ni
tout à fait les rejeter ni les assimiler. En gros, cela voulait dire: Vous
faites de nous des monstres, votre humanisme nous prétend universels et vos
pratiques racistes nous particularisent. Nous les écoutions, très
décontractés: les administrateurs coloniaux ne sont pas payés pour lire
Hegel, aussi bien le lisent-ils peu, mais ils n¹ont pas besoin de ce
philosophe pour savoir que les consciences malheureuses s¹empêtrent dans
leurs contradictions. Efficacité nulle. Donc perpétuons leur malheur, il
n¹en sortira que du vent. S¹il y avait, nous disaient les experts, l¹ombre
d¹une revendication dans leurs gémissements, ce serait celle de
l¹intégration. Pas question de l¹accrocher, bien entendu: on eût ruiné le
système qui repose, comme vous savez, sur la surexploitation. Mais il
suffirait de tenir devant leurs yeux cette carotte: ils galoperaient. Quant
à se révolter, nous étions bien tranquilles: quel indigène conscient s¹en
irait massacrer les beaux fils de l¹Europe à seule fin de devenir européen
comme eux? Bref, nous encouragions ces mélancolies et ne trouvâmes pas
mauvais, une fois, de décerner le prix Goncourt à un nègre: c¹était avant
1939.

(?) Bref, le Tiers Monde se découvre et se parle par cette voix. On sait
qu¹il n¹est pas homogène et qu¹on y trouve encore des peuples asservis,
d¹autres qui ont une fausse indépendance, d¹autres qui se battent pour
conquérir la souveraineté, d¹autres enfin qui ont gagné la liberté plénière
mais qui vivent sous la menace constante d¹une agression impérialiste. Ces
différences sont nées de l¹histoire coloniale, cela veut dire de
l¹oppression. Ici la Métropole s¹est contentée de payer quelques féodaux:
là, divisant pour régner, elle a fabriqué de toute pièces une bourgeoisie de
colonisés; ailleurs elle a fait coup double: la colonie est à la fois
d¹exploitation et de peuplement. Ainsi, l¹Europe a-t-elle multiplié les
divisions, les oppositions, forgé des classes et parfois des racismes, tenté
par tous les expédients de provoquer et d¹accroître la stratification des
sociétés colonisées. Fanon ne dissimule rien: pour lutter contre nous,
l¹ancienne colonie doit lutter contre elle-même. Ou plutôt les deux ne font
qu¹un. Au feu du combat, toutes les barrières intérieures doivent fondre,
l¹impuissante bourgeoisie d¹affairistes et de compradores, le prolétariat
urbain, toujours privilégié, le lumpen-proletariat des bidonvilles, tous
doivent s¹aligner sur les positions des masses rurales, véritable réservoir
de l¹Armée nationale et révolutionnaire; dans ces contrées dont le
colonialisme a délibérément stoppé le développement, la paysannerie, quand
elle se révolte apparaît très vite comme la classe radicale: elle connaît
l¹oppression nue, elle en soufre beaucoup plus que les travailleurs des
villes et pour l¹empêcher de mourir de faim, il ne faut rien de moins qu¹un
éclatement de toutes les structures. Qu¹elle triomphe, la Révolution
nationale sera socialiste; qu¹on arrête son élan, que la bourgeoisie
colonisée prenne le pouvoir, le nouvel État, en dépit d¹une souveraineté
formelle reste aux mains des impérialistes. C¹est ce qu¹illustre assez bien
l¹exemple du Katanga. Ainsi l¹unité du Tiers Monde n¹est pas faite; c¹est
une entreprise en cours qui passe par l¹union, en chaque pays, après comme
avant l¹indépendance, de tous les colonisés sous le commandement de la 
classe paysanne. Voilà ce que Fanon explique à ses frères d¹Afrique, d¹Asie, 
d¹Amérique latine: Nous réalisons tous ensemble et partout le socialisme 
révolutionnaire ou nous serons battus un à un par nos anciens tyrans (?)

(?) Européens, ouvrez ce livre, entrez-y. Après quelques pas dans la nuit 
vous verrez des étrangers réunis autour d¹un feu, approchez, écoutez: ils 
discutent du sort qu¹ils réservent à vos comptoirs, aux mercenaires qui les 
défendents. Ils vous verront peut-être, mais continueront de parler entre 
eux, sans même baisser la voix. Cette indifférence frappe au c¦ur: les 
pères, créatures de l¹ombre, vos créatures, c¹étaient des âmes mortes, vous 
leur dispensiez la lumière, ils ne s¹adressaient qu¹à vous, et vous ne 
preniez pas la peine de répondre à ces zombies. Les fils vous ignorent: un 
feu les éclaire et les réchauffe, qui n¹est pas le vôtre. Vous, à distance 
respectueuse, vous vous sentirez furtifs, nocturnes, transis: chacun son 
tour; dans ces ténèbres d¹où va surgir une autre aurore, les zombies, c¹est 
vous.

(?) La violence coloniale ne se donne pas seulement le but de tenir en 
respect ces hommes asservis, elle cherche à les déshumaniser. Rien ne sera 
ménagé pour liquider leurs traditions, pour substituer nos langues aux 
leurs, pour détruire leur culture sans leur donner la nôtre; on les abrutira 
de fatigue. Dénourris, malades, s¹ils résistent encore la peur terminera le 
job: on braque sur le paysan des fusils; viennent des civils qui 
s¹installent sur sa terre et le contraignent par la cravache à la cultiver 
pour eux. S¹il résiste, les soldats tirent, c¹est un homme mort; s¹il cède, 
il se dégrade, ce n¹est plus un homme; la honte et la crainte vont fissurer 
son caractère, désintégrer sa personne. L¹affaire est menée tambour battant, 
par des experts: ce n¹est pas d¹aujourd¹hui que datent les «services 
psychologiques». Ni le lavage de cerveau. Et pourtant, malgré tant 
d¹efforts, le but n¹est atteint nulle part: au Congo, où l¹on coupait les 
mains des nègres, pas plus qu¹en Angola où, tout récemment, on trouait les 
lèvres des mécontents pour les fermer par des cadenas. Et je ne prétends pas 
qu¹il soit impossible de changer un homme en bête: je dis qu¹on n¹y parvient 
pas sans l¹affaiblir considérablement; les coups ne suffisent jamais, il 
faut forcer sur la dénutrition. C¹est l¹ennui, avec la servitude: quand on 
domestique un membre de notre espèce, on diminue son rendement et, si peu 
qu¹on lui donne, un homme de basse-cour finit par coûter plus qu¹il ne 
rapporte. Par cette raison les colons sont obligés d¹arrêter le dressage à 
la mi-temps: le résultat, ni homme ni bête, c¹est l¹indigène. Battu, 
sous-alimenté, malade, apeuré, mais jusqu¹à un certain point seulement, il 
a, jaune, noir ou blanc, toujours les mêmes traits de caractères: c¹est un 
paresseux, sournois et voleur, qui vit de rien et ne connaît que la force.

(?) Terrifiées, oui: en ce nouveau moment, l¹agression coloniale 
s¹intériorise en Terreur chez les colonisés. Par là, je n¹entends pas 
seulement la crainte qu¹ils éprouvent devant nos inépuisables moyens de 
répression mais aussi celle que leur inspire leur propre fureur. Ils sont 
coincés entre nos larmes qui les visent et ces effrayantes pulsions, ces 
désirs de meurtre qui montent du fond des c¦urs et qu¹ils ne reconnaissent 
pas toujours: car ce n¹est pas d¹abord leur violence, c¹est la nôtre, 
retournée, qui grandit et les déchire; et le premier mouvement de ces 
opprimés est d¹enfouir profondément cette inavouable colère que leur morale 
et la nôtre réprouvent et qui n¹est pourtant que le dernier réduit de leur 
humanité. Lisez Fanon: vous saurez que, dans le temps de leur impuissance, 
la folie meurtrière est l¹inconscient collectif des colonisés.

(?) Cette violence irrépressible, [Fanon] le montre parfaitement, n¹est pas 
une absurde tempête ni la résurrection d¹instincts sauvages ni même un effet 
du ressentiment: c¹est l¹homme lui-même se recomposant. Cette vérité nous 
l¹avons sue je crois, et nous l¹avons oubliée: les marques de la violence, 
nulle douceur ne les effacera: c¹est la violence qui peut seule les 
détruire. Et le colonisé se guérit de la névrose coloniale en chassant le 
colon par les armes. Quand sa rage éclate, il retrouve sa transparence 
perdue, il se connaît dans la mesure même où il se fait; de loin nous tenons 
sa guerre comme le triomphe de la barbarie; mais elle procède par elle-même 
à l¹émancipation progressive du combattant, elle liquide en lui et hors de 
lui, progressivement, les ténèbres coloniales. Dès qu¹elle commence, elle 
est sans merci. Il faut rester terrifié ou devenir terrible; cela veut dire: 
s¹abandonner aux dissociations d¹une vie truquée ou conquérir l¹unité 
natale.

(?) Ce livre n¹avait nul besoin d¹une préface. D¹autant moins qu¹il ne 
s¹adresse pas à nous. J¹en ai fait une, cependant, pour mener jusqu¹au bout 
la dialectique: nous aussi, gens de l¹Europe, on nous décolonise: cela veut 
dire qu¹on extirpe par une opération sanglante le colon qui est en chacun de 
nous. Regardons-nous, si nous en avons le courage, et voyons ce qu¹il 
advient de nous.

Il faut affronter d¹abord ce spectacle inattendu: le strip-tease de notre 
humanisme. Le voici tout nu, pas beau: ce n¹était qu¹une idéologie menteuse, 
l¹exquise justification du pillage; ses tendresses et sa préciosité 
cautionnaient nos agressions. Ils ont bonne mine, les non-violents: ni 
victimes ni bourreaux! Allons! Si vous n¹êtes pas victimes, quand le 
gouvernement que vous avez plébiscité, quand l¹Armée où vos jeunes frères 
ont servi, sans hésitation ni remords, ont entrepris un «génocide», vous 
êtes indubitablement des bourreaux. Et si vous choisissez d¹être victimes, 
de risquer un jour ou deux de prison, vous choisissez simplement de tirer 
votre épingle du jeu. Vous ne l¹en tirerez pas: il faut qu¹elle y reste 
jusqu¹au bout. Comprenez enfin ceci: si la violence avait commencé ce soir, 
si l¹exploitation ni l¹oppression n¹avaient jamais existé sur terre, 
peut-être la non-violence affichée pourrait apaiser la querelle. Mais si le 
régime tout entier et jusqu¹à vos non violentes pensées sont conditionnées 
par une oppression millénaire, votre passivité ne sert qu¹à vous ranger du 
côté des oppresseurs.

Vous savez bien que nous sommes des exploiteurs. Vous savez bien que nous 
avons pris l¹or et les métaux puis le pétrole des «continents neufs» et que 
nous les avons ramenés dans les vieilles métropoles. Non sans d¹excellents 
résultats: des palais, des cathédrales, des capitales industrielles; et puis 
quand la crise menaçait, les marchés coloniaux étaient là pour l¹amortir ou 
la détourner. L¹Europe, gavée de richesses, accorde de jure l¹humanité à 
tous ses habitants: un homme, chez nous, ça veut dire un complice puisque 
nous avons tous profité de l¹exploitation coloniale. Ce continent gras et 
blême finit par donner dans ce que Fanon nomme justement le «narcissisme». 
Cocteau s¹agaçait de Paris «cette ville qui parle tout le temps 
d¹elle-même». Et l¹Europe, que fait-elle d¹autre? Et ce monstre sureuropéen, 
l¹Amérique du Nord? Quel bavardage: liberté, égalité, fraternité, amour, 
honneur, patrie, que sais-je? Cela ne nous empêchait pas de tenir en même 
temps des discours racistes, sale nègre, sale juif, sale raton. De bons 
esprits, libéraux et tendres?des néo-colonialistes, en somme?se prétendaient 
choqués par cette inconséquence; erreur ou mauvaise foi: rien de plus 
conséquent, chez nous, qu¹un humanisme raciste puisque l¹Européen n¹a pu se 
faire homme qu¹en fabriquant des esclaves et des monstres. Tant qu¹il y eut 
un indigénat, cette imposture ne fut pas démasquée: on trouvait dans le 
genre humain une abstraite postulation d¹universalité qui servirait à 
couvrir des pratiques plus réalistes: il y avait, de l¹autre côté des mers, 
une race de sous-hommes qui, grâce à nous, dans mille ans peut-être, 
accéderait à notre état. Bref on confondait le genre avec l¹élite. 
Aujourd¹hui, l¹indigène révèle sa vérité; du coup, notre club si fermé 
révèle sa faiblesse: ce n¹était ni plus ni moins qu¹une minorité. Il y a 
pis: puisque les autres se font hommes contre nous, il apparaît que nous 
sommes les ennemis du genre humain; l¹élite révèle sa vraie nature: un gang. 
Nos chères valeurs perdent leurs ailes; à les regarder de près, on n¹en 
trouvera pas une qui ne soit tachée de sang. S¹il nous faut un exemple, 
rappelez-vous ces grands mots: que c¹est généreux, la France. Généreux, 
nous? Et Sétif? Et ces huit années de guerre féroce qui ont coûté la vie à 
plus d¹un million d¹Algériens? Et la gégène. Mais comprenez bien qu¹on ne 
nous reproche pas d¹avoir trahi je ne sais quelle mission: pour la bonne 
raison que nous n¹en avions aucune. C¹est la générosité même qui est en 
cause; ce beau mot chantant n¹a qu¹un sens: statut octroyé. Pour les hommes 
d¹en face, neufs et délivrés, personne n¹a le pouvoir ni le privilège de 
rien donner à personne. Chacun a tous les droits. Sur tous; et notre espèce, 
lorsqu¹un jour elle se sera faite, ne se définira pas comme la somme des 
habitants du globe mais comme l¹unité infinie de leurs réciprocités. Je 
m¹arrête; vous finirez le travail sans peine; il suffit de regarder en face, 
pour la première et pour la dernière fois, nos aristocratiques vertus: elles 
crèvent; comment survivraient-elles à l¹aristocracie de sous-hommes qui les 
a engendrées. Il y a quelques années, un commentateur bourgeois?et 
colonialiste?pour défendre l¹Occident n¹a trouvé que ceci: «Nous ne sommes 
pas des anges. Mais nous, du moins, nous avons des remords.» Quel aveu! 
Autrefois notre continent avait d¹autres flotteurs: le Parthénon, Chartres, 
les Droits de l¹Homme, la svastika. On sait à présent ce qu¹ils valent: et 
l¹on ne prétend plus nous sauver du naufrage que par le sentiment très 
chrétien de notre culpabilité. C¹est la fin, comme vous voyez: l¹Europe fait 
eau de toute part. Que s¹est-il donc passé? Ceci, tout simplement, que nous 
étions les sujets de l¹Histoire et que nous en sommes à présent les objets. 
Le rapport des forces s¹est renversé, la décolonisation est en cours; tout 
ce que nos mercenaires peuvent tenter, c¹est d¹en retarder l¹achèvement.

(?) Guérirons-nous? Oui. La violence, comme la lance d¹Achille, peut 
cicatriser les blessures qu¹elle a faites. Aujourd¹hui, nous sommes 
enchaînés, humiliés, malades de peur: au plus bas. Heureusement cela ne 
suffit pas encore à l¹aristocratie colonialiste: elle ne peut accomplir sa 
mission retardatrice en Algérie qu¹elle n¹ait achevé d¹abord de coloniser 
les Français. Nous reculons chaque jour devant la bagarre mais soyez sûrs 
que nous ne l¹éviterons pas: ils en ont besoin, les tueurs; ils vont nous 
voler dans les plumes et taper dans le tas. Ainsi finira le temps des 
sorciers et des fétiches: il faudra vous battre ou pourrir dans les camps. 
C¹est le dernier moment de la dialectique: vous condamnez cette guerre mais 
n¹osez pas encore vous déclarer solidaires des combattants algériens; n¹ayez 
crainte, comptez sur les colons et sur les mercenaires: ils vous feront 
sauter le pas. Peut-être, alors, le dos au mur, débriderez-vous enfin cette 
violence nouvelle que suscitent en vous de vieux forfaits recuits. Mais 
ceci, comme on dit, est une autre histoire. Celle de l¹homme. Le temps 
s¹approche, j¹en suis sûr, où nous nous joindrons à ceux qui la font.

?Jean-Paul Sartre septembre 1961, Extraits de la Préface au
Damnés de la terre, de Frantz Fanon, Paris, Éditions Maspero, 1961

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