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Fanon, Temporality and Pedagogy: Combatting Racist (Non-)Relationalities of Self and Other

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Title: Fanon, Temporality and Pedagogy: Combatting Racist (Non-)Relationalities of Self and Other
Language: English
Authors: Erica Burman (ORCID 0000-0002-2504-5120)
Source: Educational Philosophy and Theory. 2024 56(14):1378-1390.
Availability: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals
Peer Reviewed: Y
Page Count: 13
Publication Date: 2024
Document Type: Journal Articles
Reports - Evaluative
Descriptors: Self Concept, Social Cognition, Racism, Philosophy, Psychiatry, Inclusion, Interpersonal Relationship, Colonialism
DOI: 10.1080/00131857.2024.2395337
ISSN: 0013-1857
1469-5812
Abstract: This article addresses relations between concepts of 'self', 'other(s)' and 'othering' through a reading of the revolutionary psychiatrist Frantz Fanon's psychoaffective phenomenological and pedagogical narrative approach, reading his work as phenomenological and educational as well as critiquing phenomenology, psychology, education and (of course) psychiatry. While most--especially educational--commentators base their engagement with Fanon's revolutionary materialist phenomenology of racialised embodiment and consciousness on his first book, "Black Skin White Masks" and attend to his final book, "Wretched of the Earth" as expressing his core political and philosophical analyses, this article focuses in particular on Fanon's second and middle book, "A Dying Colonialism," evaluating the political possibilities of the specific narrative temporalities elaborated there. Notwithstanding its rather dismissive reception, it is argued that this, middle, book--written during, and as a document of, the Algerian liberation struggle--expresses and develops Fanon's psychopolitical and performative philosophy of subjective and objective transformation from alienation to emancipation. This philosophy works pedagogically, in imagining the transformation of relations between others, as well as between self and others, including relations between coloniser and colonized, as also between and within selves.
Abstractor: As Provided
Entry Date: 2024
Accession Number: EJ1451650
Database: ERIC
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  Value: <anid>AN0181135513;54l15dec.24;2024Nov29.02:47;v2.2.500</anid> <title id="AN0181135513-1">Fanon, temporality and pedagogy: Combatting racist (non-)relationalities of self and other </title> <p>This article addresses relations between concepts of 'self', 'other(s)' and 'othering' through a reading of the revolutionary psychiatrist Frantz Fanon's psychoaffective phenomenological and pedagogical narrative approach, reading his work as phenomenological and educational as well as critiquing phenomenology, psychology, education and (of course) psychiatry. While most—especially educational—commentators base their engagement with Fanon's revolutionary materialist phenomenology of racialised embodiment and consciousness on his first book, Black Skin White Masks and attend to his final book, Wretched of the Earth as expressing his core political and philosophical analyses, this article focuses in particular on Fanon's second and middle book, A Dying Colonialism, evaluating the political possibilities of the specific narrative temporalities elaborated there. Notwithstanding its rather dismissive reception, it is argued that this, middle, book—written during, and as a document of, the Algerian liberation struggle—expresses and develops Fanon's psychopolitical and performative philosophy of subjective and objective transformation from alienation to emancipation. This philosophy works pedagogically, in imagining the transformation of relations between others, as well as between self and others, including relations between coloniser and colonized, as also between and within selves.</p> <p>Keywords: Colonialism; phenomenology; violence; A Dying Colonialism; narrative</p> <hd id="AN0181135513-2">Same, others and othering</hd> <p>'Self' and 'other' are central to conceptualising and enacting relationships yet, under Western modernity, these notions—as an expression of political and affective transformations produced through racial capitalism (Bhattacharyya, [<reflink idref="bib9" id="ref1">9</reflink>]; Melamed, [<reflink idref="bib62" id="ref2">62</reflink>])—are tightly boundaried around the individual. Within so-called traditional societies and cultures, typically more fluid, shifting and collective forms are also at play (Gülerce, [<reflink idref="bib42" id="ref3">42</reflink>]). Thus, self and other can sit alongside each other in <emph>more than</emph> a binary relationship, inviting more expansive understandings of the dynamics of relationship, even as notions of othering have increasingly come to signify the projection or attribution of differences, especially racialised differences (Said, [<reflink idref="bib78" id="ref4">78</reflink>]). The analysis below explores spatiotemporal relations implied, presumed, or set in play in self-other relations <emph>via</emph> Frantz Fanon's writings, with a particular focus on some of his lesser known or appreciated work. His anticolonial political and methodological commitment to spatiotemporal particularities and specificities in formulating decolonial analyses invites renewed attention to the geopolitical conditions for configuration of self-other relations, with implications for antiracist pedagogical interventions and actions.</p> <p>I begin by briefly framing 'self', 'other' and 'othering', before moving onto Fanon's contributions to these. Originating from Hegel's Master-Slave dialectic—but taken up by and attributed extensively to Beauvoir's discussions of gendered relations (whereby women are designated 'the second sex', Beauvoir, [<reflink idref="bib6" id="ref5">6</reflink>])—othering has come to be seen as central to interpersonal and institutional practices of dehumanization and inferiorization (Brons, [<reflink idref="bib13" id="ref6">13</reflink>]). Dynamics of othering were also elaborated by Fanon, especially in <emph>Black Skin White Masks</emph> (Fanon, [<reflink idref="bib28" id="ref7">28</reflink>]). Not insignificantly (since Fanon engaged with Lacanian ideas from the outset of his psychiatric training, Macey, [<reflink idref="bib54" id="ref8">54</reflink>]; Laubscher et al., [<reflink idref="bib49" id="ref9">49</reflink>]), Lacanian psychoanalysis is especially concerned with relations with the other. Such relations include symbolic identifications as well as to specific individuals, so also highlighting their intertwined (symbolic as well as historical) character (which thereby also lends support to an inclusionary, rather than binary, reading of 'self and other'). In general, psychoanalysis both presumes and critiques modern subjective formations (Ellenberger, [<reflink idref="bib25" id="ref10">25</reflink>])—which also means that it diagnoses its psychic injuries and will likely disappear after capitalist modernity (Parker & Pavón-Cuéllar, [<reflink idref="bib70" id="ref11">70</reflink>]). This includes the key claim inscribing psychoanalysis that—under racial capitalism—we are all, constitutively, other to (or alienated from) ourselves, each in our unique, individual ways (Parker [<reflink idref="bib71" id="ref12">71</reflink>]). This important consideration may explain the dynamics of (if not the structural relations enacted within) racism, as a projection of disavowed aspects of self.</p> <p>Yet not all others are the same (so to speak), nor even similar. This would flatten out differences structured in relation to dominant power positionings that, paradoxically, according to the (psychoanalytically-informed) position outlined above, also prohibit or limit some kinds of self (Kitzinger, C. & Wikinson, S. [<reflink idref="bib48" id="ref13">48</reflink>]). Yet, even as commonality is typically framed as singular (so suppressing diversity and imposing a spurious uniformity, often violently so), using this Fanonian psychoanalytic frame, otherness becomes a collective condition produced <emph>via</emph> oppression. This understanding may, perhaps, offer some important routes out of what Brons ([<reflink idref="bib13" id="ref14">13</reflink>]) calls crude othering mobilised by, or warranting, racism.</p> <p>I take up these general themes in specific ways below. After situating my own speaking/writing position, I situate Fanon in relation to phenomenology, identifying both his contributions, and his challenges, to it. Next, I explore Fanon's specific mobilisation of a revolutionary temporality, motivating for a renewed engagement with his second book, <emph>A Dying Colonialism (ADC)</emph> (Fanon, [<reflink idref="bib32" id="ref15">32</reflink>]) as clearly instantiating Fanon's temporal pedagogies. Finally, I reflect on what this analysis might bring to a reconsideration of understandings of the self- other relation, one that goes beyond 'juxtaposition' (Fanon's term) to education, transformation or even destruction of the binary between self and other, as a spatiotemporal, geopolitical, psychoaffectively embodied experiential process.</p> <hd id="AN0181135513-3">Geo-political positions and subjectivities</hd> <p>To engage with Fanon requires political reflexivity, to practice 'epistemic humility' as a specific mode of interrogation of self-other relations (Morreira et al., [<reflink idref="bib67" id="ref16">67</reflink>]). I mobilise Fanon's work with an acute awareness of the privilege of my positioning, as a White academic and psychotherapist in an elite institution in the Global North, indeed from a country deeply complicit with the very colonial relations Fanon challenged. It is correspondingly important to recognise potential for depoliticization (Parry, [<reflink idref="bib72" id="ref17">72</reflink>]) or, worse, cultural and intellectual colonisation of Fanon's radical revolutionary ideas (Gates, [<reflink idref="bib34" id="ref18">34</reflink>]; Robinson, [<reflink idref="bib76" id="ref19">76</reflink>]), even as one can feel called upon, compelled even, by the sheer passion and power of his writing, to bring this to bear on current contexts.</p> <p>Colonial conditions brought Fanon to Paris as an international student and decorated war hero where, alongside being subjected to direct racism, he deepened his philosophical and political, as well as medical, education, subsequently training in Institutional Psychotherapy with the radical psychiatrist François Tosquelles in Lyon (Robcis, [<reflink idref="bib74" id="ref20">74</reflink>], [<reflink idref="bib75" id="ref21">75</reflink>]). As is well known, Fanon went on to work as clinical director of a mental hospital in Algeria where he instituted far-reaching democratising therapeutic reforms before he left for Tunis, becoming a spokesperson for and ally of the Front National de Libération (FLN). Yet he remained actively engaged in mental health provision and practice.</p> <p>Fanon's revolutionary anticolonial psychoaffective and psychopolitical phenomenology imports an urgency to the relations between same and others that is both logical and political. As commentators increasingly note (e.g. Burman, [<reflink idref="bib18" id="ref22">18</reflink>]; Gibson & Beneduce, [<reflink idref="bib39" id="ref23">39</reflink>]; Laubscher et al., [<reflink idref="bib49" id="ref24">49</reflink>]), both his clinical and political writings maintain a continuity of focus between personal, political and affective change. Fanon's calls to action demand response, and were formulated to model response. They are pedagogical interventions, in the sense that Fanon's writings were always performative, addressed to an audience he was seeking to educate, and to model or prefigure the kinds of political responses and mobilisations he envisaged and was advocating for (Gendzier, [<reflink idref="bib35" id="ref25">35</reflink>]). This is the primary sense in which I discuss pedagogies as decolonial strategy here, rather than, say, revising curricular resources (see also Biswas, [<reflink idref="bib10" id="ref26">10</reflink>]; Morreira et al., [<reflink idref="bib67" id="ref27">67</reflink>]), or even teaching and learning processes (Leonardo & Singh, [<reflink idref="bib52" id="ref28">52</reflink>]; Matias, [<reflink idref="bib60" id="ref29">60</reflink>]), although it should be noted that Fanon himself was deeply committed to creating and conceptualising transformed decolonial education and training for mental health professionals addressing both models and practices, as his both his practice and lectures in Tunis highlight (see Ben Salem, [<reflink idref="bib7" id="ref30">7</reflink>]; Fanon, [<reflink idref="bib30" id="ref31">30</reflink>], [<reflink idref="bib31" id="ref32">31</reflink>]).</p> <p>Fanon opens <emph>Black Skin White Masks (BSWM)</emph> (Fanon, [<reflink idref="bib28" id="ref33">28</reflink>]) identifying the limitations of prevailing approaches, naming as his key problem how 'the fact of the juxtaposition of the white and black races has created a massive psycho-existential complex. I hope by analysing it to destroy it' (<emph>BSWM,</emph> 11). This is a call to use analysis, not to maintain or extend existing interests—whether intellectual or cultural—but to dismantle these. Fanon's commitment to analysis is to envisage change; to recognise, but also subject to critical interrogation, the 'fervour' (Fanon, [<reflink idref="bib28" id="ref34">28</reflink>], p. 8), as he put it, 'without being burned' (<reflink idref="bib8" id="ref35">8</reflink>) by the passion that drives political work; to transform and destroy iniquities, especially the deep structure of racism that underlies daily practices.</p> <p>Further, in the Introduction to <emph>BSWM</emph>, Fanon ([<reflink idref="bib28" id="ref36">28</reflink>]) famously topicalised the question of temporality both as a site of specificity ('it is for my own time that I should live', 11), and of embodied socio-political struggle ('The future should be an edifice supported by living men. This structure is connected to the present to the extent that I consider the present in terms of something to be exceeded', 11). So, it remains a shared responsibility to try to exceed constraining and debilitating present conditions, albeit that 'the gravest mistake would be to believe in automatic interdependence' (<reflink idref="bib10" id="ref37">10</reflink>). Rather: 'There will be an authentic disalienation only to the degree to which things, in the most materialistic meaning of the word, will have been restored to their proper places' (<reflink idref="bib10" id="ref38">10</reflink>). Living and practicing during decolonial struggle, decolonisation for Fanon, as for Tuck & Yang ([<reflink idref="bib84" id="ref39">84</reflink>]), was not a metaphor: transformation has to be both a subjective and material matter, of rectifying historical injustices including redistribution of resources as well as reconfiguring relations of recognition. Alienation, a key term for Fanon, imports both a Marxist and a phenomenological frame, and so I turn now to consider Fanon and phenomenology.</p> <hd id="AN0181135513-4">Fanon and phenomenology</hd> <p>As a theory of subjectivity-in-relation, phenomenology poses questions around meaning and responsibility, as well as lived experience. Notwithstanding their very different classed and racialised positions, Foucault and Fanon shared the intellectual cultural-political context of 1950s France, in which phenomenology flourished as a crucial component of philosophy along with Marxist and Hegelian ideas. Like Foucault whose earliest and only recently recovered writings reflect his engagement with phenomenology as a theory of the world (Sabot, [<reflink idref="bib77" id="ref40">77</reflink>]), Fanon took from phenomenology a theory of being and consciousness that topicalises ontology but also resists psychologizing it. It is well known that Fanon read and attended lectures by Merleau Ponty, as well as being deeply influenced by Sartre. While this engagement led Foucault to a detailed historical destabilisation of the discourse of reason in European thinking, exposing its disciplinary and exclusionary features, Fanon deployed such ideas to analyse the predicament of the racialised others whose attributed, if also internalised, characteristics exposed the partiality and violence of normalised European subjectivity (Macherey, [<reflink idref="bib55" id="ref41">55</reflink>]).</p> <p>Fanon clearly had reservations about, as well as enthusiasm for, European thought (Gordon, [<reflink idref="bib41" id="ref42">41</reflink>]). He was influenced by Marxist ideas but too critical of the lack of attention to colonial dynamics within contemporary Marxist theory to call himself a Marxist (Gibson, [<reflink idref="bib38" id="ref43">38</reflink>]). He also cited Nietzsche (attributing to the latter the famous epithet that frames the opening and closing of <emph>BSWM</emph>, 'Man's tragedy, Nietzsche said, is that he was once a child' (<reflink idref="bib9" id="ref44">9</reflink>) and 'the tragedy of the man is that he was once a child' (<reflink idref="bib165" id="ref45">165</reflink>)). On this (as other points), both theoretically and in his psychiatric and psychotherapeutic practice, Fanon was Freudian; that is, he was informed by psychoanalytic ideas. As the quotation attributed to Nietzsche highlights, this acknowledges the role of individual, biographical history in creating psychic distress, even as it rejects determinism in favour of becoming 'actional', a key term introduced by Fanon (discussed in Maldonado-Torres, [<reflink idref="bib57" id="ref46">57</reflink>]; Leonardo & Singh, [<reflink idref="bib52" id="ref47">52</reflink>]; Burman, [<reflink idref="bib16" id="ref48">16</reflink>], [<reflink idref="bib17" id="ref49">17</reflink>]), and transforming their circumstances ('The body of history does not determine a single one of my actions' (<reflink idref="bib164" id="ref50">164</reflink>)). Both the horrific clinical case studies of the impacts of torture and colonial brutalization that comprise the last third of his final book <emph>Wretched of the Earth (WE),</emph> and the extensive corpus of his psychiatric papers published in Young and Khalfa's ([<reflink idref="bib92" id="ref51">92</reflink>]) collection, show Fanon at his most phenomenological, as well as pedagogical, in his clinical practice, in clearly aiming to motivate response and action. He attends closely to the accounts of the experiences of his patients even as he also insists how these are produced through and by geopolitical events. This is what he means by 'sociogeny'.</p> <p>More recent accounts claim Fanon as a phenomenologist (Laubscher <emph>et al</emph>., [<reflink idref="bib49" id="ref52">49</reflink>]), with some philosophers now situating him as more truly phenomenological than Heidegger or Camus. Webber ([<reflink idref="bib87" id="ref53">87</reflink>]) argues Fanon is closest theoretically to Beauvoir, even though Sartre is Fanon's principal acknowledged source (Gibson, [<reflink idref="bib37" id="ref54">37</reflink>]). Such discussions highlight Fanon as bringing two key emphases to phenomenological debates: firstly, how taking oppression seriously demands reconsideration of supposedly universal models and precepts—such as those that inscribe humanism (and this is what Silvia Wynter draws out from Fanon, adding a gendered analysis, Wynter, [<reflink idref="bib89" id="ref55">89</reflink>], [<reflink idref="bib90" id="ref56">90</reflink>]). Second, acknowledging phenomenological experience as historical highlights its contingency in relation to the contexts in which it is lived out, as also its embodied character weighted with social as well as personal history.</p> <p>I address these points before taking up the focus on time in relation to Fanon's other work.</p> <hd id="AN0181135513-5">Fanon's phenomenological radical humanism</hd> <p>Fanon's discussion of the phenomenology of racism clearly challenges the abstract universal subject. Yet he did not reject humanism, even as he trenchantly rejected <emph>liberal</emph> humanism. He was, as many commentators (on both his political and clinical writings) have indicated, a radical humanist (Gordon, [<reflink idref="bib41" id="ref57">41</reflink>]; Hudis, [<reflink idref="bib43" id="ref58">43</reflink>]; Zeilig, [<reflink idref="bib93" id="ref59">93</reflink>]). Black and White are, however, not fixed positions; or, insofar as they are fixed, this is the effect of historically structured and currently enforced (including internalised) racialised violence. Contrary to the reception, especially of <emph>WE,</emph> in part—paradoxically and very ironically—through the misrepresentation of its claims in the preface written by Sartre (Macey, [<reflink idref="bib54" id="ref60">54</reflink>]), and, arguably, reflecting his psychoanalytically-influenced model of self-other relations, there is no Manichean opposition between racialised divisions. Fanon was emphatic about this, over and over again, in <emph>BSWM</emph>, and there is no reason to think he changed his mind on this point. Indeed, further examples of this are discussed later.</p> <p>Fanon mobilises his humanism as part of his claim for racialised others to be brought into equal, human, relations with their White oppressors, under changed political and material conditions. This is what makes it radical, as also humanist (see also Gordon, [<reflink idref="bib40" id="ref61">40</reflink>]), as also educational and therapeutic (Burman, [<reflink idref="bib16" id="ref62">16</reflink>],[<reflink idref="bib17" id="ref63">17</reflink>], [<reflink idref="bib18" id="ref64">18</reflink>]). Fanon is also humanist in his philosophy of madness. This is evident not only in the deep compassion with which he describes his patients and their politically induced and personally inflected suffering, but also in opposing any romanticisation of madness as somehow enhanced or alternative reason. Recall how in his resignation letter, Fanon defined madness 'as one of the ways that humans have of losing their freedom' (<reflink idref="bib434" id="ref65">434</reflink>), following this with the statement 'And I can say that, placed at this junction, I have measured with terror the extent of the alienation of this country's inhabitants' (<reflink idref="bib434" id="ref66">434</reflink>). So, madness is a response to alienation, a way of coping with the fundamental dis-ease produced by oppression, since 'permanently alienated in his own country, [the oppressed] lives in a state of absolute depersonalization' (<reflink idref="bib434" id="ref67">434</reflink>). The answer to being 'depersonalised', then, is not to reject the category of personhood or practices of recognition and redistribution, but rather to transform the unequal and violent conditions that have robbed people of these.</p> <p>Hence Fanon was no 'poststructuralist' let alone a 'postmodernist'. He was a modernist, committed to modern technological and scientific as well as cultural progress. Nor was he a supporter of 'tradition', as an uncritical valuing of a mystical and mystifying presumed common past of and for the oppressed, as his searing comments in <emph>BSWM</emph> make clear. For Fanon, common cause—or sameness—is built, not given; forged <emph>through and by</emph> action and interaction. On this he was a committed existentialist, promoting organising around solidarities that <emph>build</emph> unity—and in this sense anticipating feminist intersectionality politics (Burman, [<reflink idref="bib15" id="ref68">15</reflink>]). Notwithstanding his many pronouncements on the importance of humanity, Fanonian perspectives also inform recent 'more than human' perspectives on impending planetary disaster caused by human-made, Global North-made, global boiling. Recent discussions extend the critique of the Anthropocene, connecting with the ravages of overdevelopment and corresponding dispossession and displacement of indigenous populations wrought from colonialism (Opperman, [<reflink idref="bib69" id="ref69">69</reflink>]; Liboiron, [<reflink idref="bib53" id="ref70">53</reflink>]). As a radical (not bourgeois, liberal) humanist, Fanon therefore <emph>made demands of</emph> humanism. Even as he exposed its limits and exclusions, he recognised the necessity of humanist relational engagement for a transformed and liberated world, a world that would be forged through transforming the relations between historically racialised others.</p> <hd id="AN0181135513-6">Fanon's temporalities of (non-)movement</hd> <p>'The problem considered here is one of time' (<emph>BSWM</emph>, 161)</p> <p>This brings us to Fanon's attention to temporality, since time mediates phenomenological, embodied relations between self and other. Most famously, he discusses a model of 'empty time': of repetition, the repetition compulsion that Fanon, from Freud, understood as risking the project of human emancipation, foreclosing the possibility of relationship, alliance-building and learning (see also Britzman, [<reflink idref="bib11" id="ref71">11</reflink>]). Fanon highlighted how racialised trauma fixes the subject, in terms of becoming zombified and petrified, as well as being thrust into the existentially abjected zone of nonbeing. Taking up Fanon's discussion, this has sometimes been discussed as closed time (Al-Saji, [<reflink idref="bib2" id="ref72">2</reflink>]), of being 'too late', while Sara Ahmed ([<reflink idref="bib1" id="ref73">1</reflink>]) draws from Fanon the orientation of 'looking behind', rather than ahead; of being trapped in a stereotypical past that is imposed, rather than a past that can be creatively mobilised and re-imagined generating new possibilities. As she puts it, according to Fanon, 'the encounter with the white other is a <emph>missed encounter</emph>, that there is no coexistence in a lived present upon which reciprocity could be built. What Fanon experiences [in <emph>BSWM</emph>] is temporal non-relationality or disjuncture' (Ahmed, 184, emphasis original).</p> <p>In trauma, time becomes fixed, stuck or even disappears, such that the distressing experience seems endless. This is what Fanon characterised (in <emph>BSWM)</emph> as 'affective ankylosis'—with his characteristic blending of medical and psychodynamic registers to convey something of how the sociopolitical marks and wounds the body and mind. ('Ankylosis' is a medical term referring to joint stiffness as a result of injury.) Another example is how racism is figured by Fanon as a toxin that produces tetanus (notably another disease that—fatally—fixes or paralyses). Al-Saji ([<reflink idref="bib2" id="ref74">2</reflink>]) explores the implied politics of the temporality of affective ankylosis, highlighting this not only as stuckness, the fixing of the traumatised subject, but also as including movement—albeit perhaps circumscribed and painful. She focuses also on how Fanon mobilises the notion of spasms, commenting that these '... may look externally like paralysis but that hide, in their depth, intense activity and (appropriate) sensitivity to the violence, toxicity and hostility of the white world' (<reflink idref="bib188" id="ref75">188</reflink>). Indeed, Khalfa and Young ([<reflink idref="bib92" id="ref76">92</reflink>]) note how 'This physical metaphor of a cultural convulsion or spasm <emph>[un monde culturel précis, exigeant, en un certain sens spasmé]</emph> appears in Fanon's books each time he analyses the colonial relation to culture and its real effects' (Fn8, 430). Al-Saji suggests this offers a corrective to approaches overemphasising the passivity of the colonised or oppressed, concluding by inviting closer appreciation of how, suspended in an unrealizable time (outside of linear time), the interval of racialized sensitivity is better understood as one of refusal and waiting. Fanon was convinced that refusal and suffering would not be in vain, and that the wait would eventually end, to be expressed in emancipatory, collective self-assertion (as in his notion of 'actionality').</p> <hd id="AN0181135513-7">Fanon's narrative temporalities</hd> <p>Having outlined the key role played by temporality within Fanon's theoretical framework, I now address how temporal modulations within Fanon's texts invite a reading not only of the cultural-political conditions and circumstances of their generation (and, as is now known, dictation, rather than writing[<reflink idref="bib1" id="ref77">1</reflink>]), but also of the internal structure of the texts themselves; that is, how these states and transitions work within Fanon's own narratives. I suggest these speak to pedagogical-political questions of relational dynamics, conditions and coalitions for combatting racism, as they occur in everyday practice—whether institutional, educational, social, or familial.</p> <p>Here the temporality mobilised by the encounter with the White boychild, whose remarks famously install traumatic racialised alienation in <emph>BSWM,</emph> merits further consideration (see Burman, [<reflink idref="bib14" id="ref78">14</reflink>], 2019). It is particularly significant that, in his account of the installation of a racialised, vilified positioning outside the white social-symbolic order of humanity, Fanon describes the trauma as a <emph>sequence of associations</emph> that are set in play. He terms this a 'rumination' (<reflink idref="bib81" id="ref79">81</reflink>).[<reflink idref="bib2" id="ref80">2</reflink>] Rumination suggests an enclosed circularity that lacks directionality, but rather obsesses or repeats. It is a mode of reflection or narration that—in its self-referentiality—implies separation from the other. This evokes Fanon's notion of 'affective ankylosis' discussed previously, the emotional rendering of a physical condition of fusing, adhesion or rigidity arising from damage. In other words, it is an affect and effect of entrapment brought about by psychopolitical rejection and exclusion. This is a powerful evocation that is rightly taken as an exemplar of the subjective and psychic damage wrought by racism (eloquently applied to educational contexts in Dei & Simmons, [<reflink idref="bib23" id="ref81">23</reflink>]). Yet by the end of the chapter, Fanon has emerged from this rumination to resume his encounter with the White boychild and his mother from a position of having embraced his Blackness (or otheredness) including its primitivised associations. He is (as he says) enraged and ready to 'test his incisors' (<reflink idref="bib81" id="ref82">81</reflink>), to fight back.</p> <p>This how the chapter ends, and it is where most discussions of this key incident stop. Yet, even here, Fanon comments that 'Out of the necessities of my struggle I had chosen the method of regression' (<reflink idref="bib87" id="ref83">87</reflink>); that is, he presents it as a limited, backward-looking strategy (note, regression implies subjective transposition to a past psychological state, albeit as experienced or enacted within the present). Instead, by the end of the book Fanon has thoroughly deconstructed and critiqued that imposed, defensive essentialist position and, instead, affirmed the potential for mutuality and relationality. This includes—subject to historical and current rectification of injustices—the dismantling of racialised categories.</p> <p>This was not merely the political naivety of a young scholar, for Fanon maintains this position throughout his work. It is evident in his clinical writings, where the concern with narrative possibilities and constraints is taken up in a direct, material way, for example, where he re-evaluates the apparent incapacity of Muslim women patients to respond to a projective test (Fanon & Geronimi, [<reflink idref="bib26" id="ref84">26</reflink>]) in line with Al-Saji's ([<reflink idref="bib2" id="ref85">2</reflink>]) discussion of refusal and waiting, rather than paralysis and incapacity. Such analyses indicate interpretive strategies for political re-evaluation of (clinical or educational) assessment processes as recapitulating wider structural conditions and relations that should be engaged with by educators and trainers.</p> <p>Beyond continuity of thematic concerns, Fanon's attention to narrative conditions topicalises the <emph>geopolitics</emph> of temporality. As Fanon and Geronimi ([<reflink idref="bib26" id="ref86">26</reflink>]) highlight, perceived compliance and competence in psychiatry relate to <emph>the time of utterance</emph> rather than reflecting more enduring attributes or orientations of the patients; and, in a colonial context (as with other effects of the exercise of power), the temporality of the narrative is stuck in, or distorted by, those conditions. The geopolitical context therefore not only frames <emph>but also structures</emph> what can be spoken.[<reflink idref="bib3" id="ref87">3</reflink>] Fanon and Lacaton (1955/2018) offer a more dramatic example of the significance of attending to the geopolitics of narrative contexts. Invited by French colonial judges to assess Algerian defendants charged with minor crimes who were unreliable in their accounts, sometimes confessing and then retracting their confessions, Fanon and Lacaton reframed these instabilities of account in terms of the invidious political dilemma the men faced (rather than—as the colonial legal and psychiatric system proposed—as an indication of incapacity or 'primitive' thinking). Their political-clinical judgment presented the fluctuating narratives as ambivalence; for engaging sufficiently to make a clear plea (of innocence or guilt) would imply recognition of the French court, which was part of the very exclusionary colonial system oppressing them.</p> <hd id="AN0181135513-8">The revolutionary times of A Dying Colonialism</hd> <p>Fanon's attention to the temporality of narration invites closer attention to the situated temporalities of Fanon's own writings. Readings of his work have shifted according to political and cultural contexts and agendas (as Batchelor and Harding's, [<reflink idref="bib5" id="ref88">5</reflink>], discussion of translations and receptions of <emph>WE</emph> highlights). Until recently, the rise of postcolonial studies in some ways marked Fanon's writing as surpassed, presuming the pastness of colonialism. Parry's ([<reflink idref="bib73" id="ref89">73</reflink>]) prescient account of the deradicalized readings of Fanon is indicative. Yet attention to coloniality (Maldonado-Torres, [<reflink idref="bib56" id="ref90">56</reflink>]; Mignolo, [<reflink idref="bib63" id="ref91">63</reflink>]) has renewed attention to his analyses.</p> <p>Notwithstanding this, <emph>A Dying Colonialism</emph> (<emph>ADC)</emph> (Fanon, [<reflink idref="bib32" id="ref92">32</reflink>]) is typically passed over or cursorily dismissed by commentators. For some, it is perhaps too specific (after all it is about one country, Algeria, at a very specific moment). France has yet to acknowledge its colonial history and, in particular, its brutal occupation and violent treatment of Algeria and Algerians (Lazreg, [<reflink idref="bib50" id="ref93">50</reflink>]), and arguably, Fanon's discussions of the individual and collective transformational possibilities of decolonial struggle resonate with current global events (Shatz, [<reflink idref="bib79" id="ref94">79</reflink>], [<reflink idref="bib80" id="ref95">80</reflink>]; Sheehi & Sheehi, [<reflink idref="bib81" id="ref96">81</reflink>]). The Algerian liberation struggle included massacres of up to 1 million Algerians and around 5,000 French. For Algerians, perhaps <emph>ADC</emph> painfully reminds them of what could have happened but didn't. Macey's ([<reflink idref="bib54" id="ref97">54</reflink>]) discussion of the FLN's trajectory from recruitment of and engagement with Fanon to later distancing is relevant here, as also Shatz' ([<reflink idref="bib80" id="ref98">80</reflink>]) more recent claims about Fanon's growing disquiet about the FLN's actions alongside his loyalty to the struggle.</p> <p>For some internationalist revolutionaries, Fanon is uncomfortably and uncritically nationalist in <emph>ADC</emph> (in contrast to his final prescient warnings about 'native elites' taking over the role of the colonisers, and of the dangers of populist spontaneism elaborated in <emph>WE</emph>). For feminists, Fanon essentialises and typifies the idealisation and instrumentalization of women's bodies within nationalist discourse in the (problematic but important) first chapter 'Algeria unveiled'. Its enthusiastic 'Afro-futurism' stands in stark contrast with prevailing Afropessimist discussions, of the kind formulated by Marriott ([<reflink idref="bib59" id="ref99">59</reflink>]). Indeed, <emph>ADC</emph> makes claims of fact from what appear as generalised descriptions that can seem impressionistic and lack specific anchoring or citation of sources. It has been noted that it was written by Fanon when in exile in Tunis, so he was reflecting on experiences that were no longer so immediate.[<reflink idref="bib4" id="ref100">4</reflink>] Overall, it is an uncomfortable read, discomforting in different ways from <emph>BSWM</emph> and <emph>WE</emph> (see Ellena, [<reflink idref="bib24" id="ref101">24</reflink>]).</p> <p>Yet <emph>A Dying Colonialism</emph> was important in informing readers outside Algeria of what was happening, since the conditions of warfare and massacres meant that little news other than propaganda reached international audiences. It is, as the French title, <emph>L'An Cinq de la Révolution</emph>, suggests, an account of the fifth year of an ongoing bloody revolution. The book blends political with sociological analyses, surpassing Bourdieu who was also in Algeria at that time (Curto, [<reflink idref="bib22" id="ref102">22</reflink>]; Von Holdt, [<reflink idref="bib86" id="ref103">86</reflink>]; White, [<reflink idref="bib88" id="ref104">88</reflink>])—indeed, Bourdieu disparaged Fanon's analyses, as Turner ([<reflink idref="bib85" id="ref105">85</reflink>]) discusses. Its chapters engage with questions of gender, generation, familial organisation and media and technology (as linked to propaganda, surveillance but also education), with striking current resonances.</p> <p>In terms of self-other relations, as structured by and across colonialism, <emph>ADC</emph> is perhaps most reflexive in the chapter on medicine and colonialism. This is different from Fanon's generalised critiques of colonial psychiatry elsewhere. Specifically, this chapter focuses on the myriad ways wider power relations of coloniality play out within the doctor-patient relationship. He describes dynamics of mutual suspicion, of fear and contamination structuring both (access to) medical consultations but also whether and how patients accept advice or comply with taking medication appropriately. This resonates in startling ways with professional encounters with marginalised and oppressed groups now (whether clinical or educational). Perhaps most significant is the final chapter, on 'Algeria's European minority', in which—both in its content <emph>and co-authorship</emph> with Algerian Jewish and French colleagues—Fanon appears to be trying to perform the politics of coalition and solidarity central to his conception of how Algeria might become an <emph>inclusive democratic</emph> independent state.</p> <p>Celarent ([<reflink idref="bib20" id="ref106">20</reflink>]), in her review, considers <emph>ADC</emph> romantic. It is certainly idealistic, in the sense of speaking from a position of conviction. But what the idealism or romance is about—the people, the process, the FLN, the land, or what Fanon presents as the necessary consequences of the revolutionary process—is unclear. The text is narrated in a register of enthusiasm driven by a passionate commitment to what Fanon portrays as an inevitable trajectory from colonial oppression to national liberation. This is a pedagogical narrative of exhortation and persuasion, to encourage, inspire and teach by example. The fact that this is not what eventually happened, that is, that the FLN soon distanced themselves from Fanon, should not preclude an appreciation of Fanon's project. Fanon engages the performative; his writing invites and attempts to enact what he envisages as political possibility. And this is where his narrative temporalities demand further attention.</p> <p>As with Fanon's other books, <emph>ADC</emph> appears somewhat disparate or arbitrary in what is included or excluded. There is little attention to formal education practices such as schooling, and perhaps, even more significantly, to labour practices—even if these attract more analysis in Fanon's final book. Yet I suggest <emph>ADC</emph> offers perhaps the clearest evocation of Fanon's phenomenological commitment to a model of materially grounded subjectivity and subjective transformatory processes that underlies his antiracist pedagogy. It is concerned with radical shifts and resignifications of subjectivity based on changing material and political conditions and interactional solidarities.</p> <p>Notwithstanding the shifts of topic, a common narrative strategy spans its diverse topics. Each chapter offers an analysis of a current or prior state that is generally limiting, oppressive or constraining, and then—with some surprising twists and turns—depicts moments of political and social ambiguity that are enabling and full of possibility. Each chapter ends with an affirmation of hope and assertion about how these positive indications will be built upon and are indicative of what the future independent democratic Algeria will be. Perhaps this is clearest in the chapter 'This is the Voice of Algeria', named after a radio programme of that name but also topicalising material conditions of being able to hear and access radio news across the Algerian territory.[<reflink idref="bib5" id="ref107">5</reflink>] Fanon traces changing meanings for Algerians of listening to news broadcasts in French; specifically, a reversal from this symbolising colonial affiliation to accessing accurate information on independence struggle successes. Beyond the question of language was that of access to print media of different kinds, and even shifting meanings of purchasing—or being able to buy—batteries to power mobile radios. As a key instantiation of the vital and collective transformative ambiguities of interaction he was so committed to, Fanon describes how—since the French forces jammed radio signals to prevent Algerians from hearing news that might encourage or support their resistance—<emph>even listening together to the static</emph> coming from a radio set becomes a radical educational moment, a setting for debate, for community discussion, for conscientization, and for mobilisation.</p> <p>I invoke such observations (also noted by Gibson, [<reflink idref="bib36" id="ref108">36</reflink>]; Khalfa, [<reflink idref="bib46" id="ref109">46</reflink>]) as a counterpoint to and necessary corollary of other readings of Fanon. This is because, notwithstanding its limitations, <emph>ADC</emph> offers narrative temporalities of radical transformation that counter the stuckness or 'affective ankylosis' discussed earlier as characterising the subjectivity of colonialism. So, although Fanon, in this text, suppressed some of his more critical perspectives that would be articulated in his final book, <emph>WE,</emph> the same commitment is evident in both texts: a commitment to democratic social transformation and revolution as both producing and supporting the liberation of all generations, genders, classes, cultures, religions and ethnicities.</p> <p>In <emph>ADC</emph> Fanon invokes a conventional linear chronology of before/during/after. He was, after all, writing during the revolution, its fifth year, responding to and documenting how this time, the time at which he was writing, was one of both maximal instability and possibility. His claim to 'after', to what the revolution could bring, is situated from within, rather than external to, that 'after'. The fact that what he envisaged did not in fact happen does not, and should not, erase how at that moment it <emph>might well have been</emph>. There are resonances here with Benjamin's ([<reflink idref="bib8" id="ref110">8</reflink>]) claims for the 'weak' but vital 'claim' the oppressed have on 'messianic time', as well as Jardine's ([<reflink idref="bib45" id="ref111">45</reflink>]) discussion of Kristeva's notion of 'women's time' as narrated in the future perfect, the tense indicating <emph>what will have happened</emph> for transformation to occur. Noteworthy is how Fanon's account in <emph>ADC</emph> resists the kinds of recuperations and historical revisionism that have characterised narratives of the Algerian revolution—both in France and Algeria (Lazreg, [<reflink idref="bib50" id="ref112">50</reflink>]).</p> <p>Overall, Fanon's recognition of revolutionary possibilities should not be dismissed merely because those possibilities were not realised. Rather, his attention to multiple and generative political, interpersonal and intrapsychic possibilities—as well as resistances—set in play by geopolitical conditions of instability and uncertainty carry lessons for us now, in classrooms across all levels and topics, as in daily interaction. Every moment contains transformative relational possibilities even if, and as, these are often shut down (whether defensively or pre-emptively, c.f. Leonardo & Porter, [<reflink idref="bib51" id="ref113">51</reflink>]) and so fail to be fully realised. Here Fanon's psychoanalytically-informed pedagogical politics of failure comes into play (Gordon, [<reflink idref="bib41" id="ref114">41</reflink>]; Burman [<reflink idref="bib16" id="ref115">16</reflink>]), as a critique of colonial mastery also anticipating current discussions of epistemic humility and partiality.</p> <p>In conclusion, this discussion has focused on why and how attending to the psychopolitical temporalities Fanon evokes can help inform, and even galvanise, understandings of the relations between self and other, which continue to be central to phenomenological and political, and indeed educational, inquiry (Britzman [<reflink idref="bib12" id="ref116">12</reflink>]; Todd [<reflink idref="bib83" id="ref117">83</reflink>]). These also inform pedagogies of antiracist work, whether focusing on Whiteness (Hytten & Adkins, [<reflink idref="bib44" id="ref118">44</reflink>]; Matias [<reflink idref="bib61" id="ref119">61</reflink>]), challenging epistemologies of ignorance (Malewski & Jaramillo, [<reflink idref="bib58" id="ref120">58</reflink>]; Sullivan & Tuana, [<reflink idref="bib82" id="ref121">82</reflink>]; Yancy, [<reflink idref="bib91" id="ref122">91</reflink>]) or contesting the ways current dominant antiracist educational discourses and discourses can still work to bolster white fragility (Applebaum, [<reflink idref="bib3" id="ref123">3</reflink>]; Leonardo & Porter, [<reflink idref="bib51" id="ref124">51</reflink>]). This reading of Fanon's work highlights time and space as mutually constitutive, such that analysis of the self-other relation involves attending to questions of duration and directionality of narration, as also the institutional politics governing knowledge generation. Elsewhere I have focussed on the temporal logic elaborated in the embodied relational constitution of (racialised) identifications (Burman, [<reflink idref="bib19" id="ref125">19</reflink>]), while Fanon's insights have informed more recent discussions of 'White time' (Mills, [<reflink idref="bib65" id="ref126">65</reflink>], [<reflink idref="bib66" id="ref127">66</reflink>]; Ngo, [<reflink idref="bib68" id="ref128">68</reflink>]).</p> <p>I suggest that Fanon's phenomenological pedagogies of emancipation invite attention as much as his evocations of oppression. As has been noted, especially recently, Fanon frequently wrote about colonialism in terms of choking, affecting breathing—tragically relevant in the context of the murder of George Floyd in May 2020, and—appallingly—still more Black people since. Yet we should recall how Fanon ends <emph>ADC</emph> with the correlative claim about what revolutionary praxis does, as the 'oxygen which creates and shapes a new humanity' (<reflink idref="bib181" id="ref129">181</reflink>). This is surely a spatiotemporal phenomenology, in the sense of building practical, political and pedagogical processes necessary for forging just relational and material conditions.</p> <hd id="AN0181135513-9">Disclosure statement</hd> <p>No potential conflict of interest was reported by the author(s).</p> <p>Correction Statement</p> <p>This article has been corrected with minor changes. These changes do not impact the academic content of the article.</p> <ref id="AN0181135513-10"> <title> References </title> <blist> <bibl id="bib1" idref="ref73" type="bt">1</bibl> <bibtext> Ahmed, S. (2007). A phenomenology of whiteness. 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Taurus.</bibtext> </blist> </ref> <ref id="AN0181135513-11"> <title> Footnotes </title> <blist> <bibtext> Fanon largely dictated his work, with Marie-Jeanne Manuellan working as his secretary in Algeria and Tunis (Aubenas [4]) (see also Khalfa [47], 55; Cherki [21]). Gendzier ([35]) proposes that Fanon's commitment to the passion and power of the spoken word is a key and largely under-recognised feature in evaluating his contribution.</bibtext> </blist> <blist> <bibtext> I leave aside the significance of all this being catalysed if not provoked by the fear of a white boy <emph>child</emph>, but see Burman ([14], [16]).</bibtext> </blist> <blist> <bibtext> Further analytic and methodological reflections of this point are taken up in relation to interpreting -memorial accounts in the context of the 'postsocialist posture' in Millei and Burman ([64]).</bibtext> </blist> <blist> <bibtext> My comments in this section have benefited enormously from discussions with Luan Cassal, Artemis Christinaki and Matt Varco.</bibtext> </blist> <blist> <bibtext> Algeria is the tenth largest country in the world, and the largest in Africa.</bibtext> </blist> </ref> <aug> <p>By Erica Burman</p> <p>Reported by Author</p> <p></p> <p>Erica Burman is a Professor of Education at the University of Manchester, UK, Honorary Lifetime Fellow of the British Psychological Society, and a United Kingdom Council of Psychotherapists registered Group Analyst. She is author of Child as method: othering, interiority and materialism (Routledge, 2024); Fanon, education, action: child as method (Routledge, 2019), Deconstructing Developmental Psychology (Routledge, 3rd edition, 2017), Developments: child, image, nation (Routledge, 2020), and was Associate Editor of the SAGE Encyclopaedia of Childhood and Childhood Studies (2020). Much of her current work addresses the connections between emotions, mental health and (social as well as individual) change, in particular as anchored by representations of, and appeals to, childhood.</p> </aug> <nolink nlid="nl1" bibid="bib62" firstref="ref2"></nolink> <nolink nlid="nl2" bibid="bib42" firstref="ref3"></nolink> <nolink nlid="nl3" bibid="bib78" firstref="ref4"></nolink> <nolink nlid="nl4" bibid="bib13" firstref="ref6"></nolink> <nolink nlid="nl5" bibid="bib28" firstref="ref7"></nolink> <nolink nlid="nl6" bibid="bib54" firstref="ref8"></nolink> <nolink nlid="nl7" bibid="bib49" firstref="ref9"></nolink> <nolink nlid="nl8" bibid="bib25" firstref="ref10"></nolink> <nolink nlid="nl9" bibid="bib70" firstref="ref11"></nolink> <nolink nlid="nl10" bibid="bib71" firstref="ref12"></nolink> <nolink nlid="nl11" bibid="bib48" firstref="ref13"></nolink> <nolink nlid="nl12" bibid="bib32" firstref="ref15"></nolink> <nolink nlid="nl13" bibid="bib67" firstref="ref16"></nolink> <nolink 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  Data: Fanon, Temporality and Pedagogy: Combatting Racist (Non-)Relationalities of Self and Other
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  Data: <searchLink fieldCode="AR" term="%22Erica+Burman%22">Erica Burman</searchLink> (ORCID <externalLink term="https://orcid.org/0000-0002-2504-5120">0000-0002-2504-5120</externalLink>)
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  Data: This article addresses relations between concepts of 'self', 'other(s)' and 'othering' through a reading of the revolutionary psychiatrist Frantz Fanon's psychoaffective phenomenological and pedagogical narrative approach, reading his work as phenomenological and educational as well as critiquing phenomenology, psychology, education and (of course) psychiatry. While most--especially educational--commentators base their engagement with Fanon's revolutionary materialist phenomenology of racialised embodiment and consciousness on his first book, "Black Skin White Masks" and attend to his final book, "Wretched of the Earth" as expressing his core political and philosophical analyses, this article focuses in particular on Fanon's second and middle book, "A Dying Colonialism," evaluating the political possibilities of the specific narrative temporalities elaborated there. Notwithstanding its rather dismissive reception, it is argued that this, middle, book--written during, and as a document of, the Algerian liberation struggle--expresses and develops Fanon's psychopolitical and performative philosophy of subjective and objective transformation from alienation to emancipation. This philosophy works pedagogically, in imagining the transformation of relations between others, as well as between self and others, including relations between coloniser and colonized, as also between and within selves.
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