Frantz Fanon, 'On National Culture’, in The Wretched of the Earth, trans. Constance Farrington (Penguin: Harmondsworth 1967), pp.166-99 [ abridged].

Source: Patrick Williams & Laura Chrisman, ed., & intro., Colonial Discourse and Post-colonial Theory: A Reader (London: Harvester Wheatsheaf 1993), pp.36-52.

 
See extracts from several other chapters of The Wretched of the Earth, supra.

[.]

In this chapter we shall analyse the problem, which is felt to be fundamental, of the legitimacy of the claims of a nation. It must be recognized that the political party which mobilizes the people hardly touches on this problem of legitimacy. The political parties start from living reality and it is in the name of this reality, in the name of the stark facts which weigh down the present and the future of men and women, that they fix their line of action. The political party may well speak in moving terms of the nation, but what it is concerned with is that the people who are listening understand the need to take part in the fight if, quite simply, they wish to continue to exist. [ ...]

Inside the political parties, and most often in offshoots from these parties, cultured individuals of the colonised race make their appearance. For these individuals, the demand for a national culture and the affirmation of the existence of such a culture represent a special battle-field. While the politicians situate their action in actual present-day events, men of culture take their stand in the field of history. Confronted with the native intellectual who decides to make an aggressive response to the colonialist theory of pre-colonial barbarism, colonialism will react only slightly, and still less because the ideas developed by the young colonised intelligentsia are widely professed by specialists in the mother country. It is in fact a commonplace to state that for several decades large numbers of research workers have, in the main, rehabilitated the African, Mexican and Peruvian civilizations. The passion with which native intellectuals defend the existence of their national culture may be a source of amazement; but those who condemn this exaggerated passion are strangely apt to forget that their own psyche and their own selves are conveniently sheltered behind a French or German culture which has given full proof of its existence and which is uncontested.

I am ready to concede that on the plane of factual being the past existence of an Aztec civilization does not change anything very much in the diet of the Mexican peasant of today. I admit that all the proofs of a wonderful Songhai civilization will not change the fact that today the Songhais are under-fed and illiterate, thrown between sky and water with empty heads and empty eyes. But it has been remarked several times that this passionate search for a national culture which existed before the colonial era finds its legitimate reason in the anxiety shared by native intellectuals to shrink away from that Western culture in which they all risk being swamped. Because they realise they are in danger of losing their lives and thus becoming lost to their people, these men, hot-headed and with anger in their hearts, relentlessly determine to renew contact once more with the oldest and most pre-colonial springs of life of their people.

Let us go farther. Perhaps this passionate research and this anger are kept up or at least directed by the secret hope of discovering beyond the misery of today, beyond self-contempt, resignation and abjuration, some very beautiful and splendid era whose existence rehabilitates us both in regard to ourselves and in regard to others. I have said that I have decided to go farther. Perhaps unconsciously, the native intellectuals, since they could not stand wonder-struck before the history of today’s barbarity, decided to go back farther and to delve deeper down; and, let us make no mistake, it was with the greatest delight that they discovered that there was nothing to be ashamed of in the past, but rather dignity, glory and solemnity. The claim to a national culture in the past does not only rehabilitate that nation and serve as a justification for the hope of a future national culture. In the sphere of psycho-affective equilibrium it is responsible for an important change in the native. Perhaps we have not sufficiently demonstrated that colonialism is not simply content to impose its rule upon the present and the future of a dominated country. Colonialism is not satisfied merely with hiding a people in its grip and emptying the native’s brain of all form and content. By a kind of perverted logic, it turns to the past of the oppressed people, and distorts, disfigures and destroys it. This work of devaluing pre-colonial history takes on a dialectical significance today.

When we consider the effort made to carry out the cultural estrangement so characteristic of the colonial epoch, we realise that nothing has been left to chance and that the total result looked for by colonial domination was indeed to convince the natives that colonialism came to lighten their darkness. The effect consciously sought by colonialism was to drive into the natives’ heads the idea that if the settlers were to leave, they would at once fall back into barbarism, degradation and bestiality.

On the conscious plane, colonialism therefore did not seek to be considered by the native as a gentle, loving mother who protects her child from a hostile environment, but as a mother who unceasingly restrains her fundamentally perverse offspring from managing to commit suicide and from giving free rein to its evil instincts. The colonial mother protects her child from itself, from its ego, and from its physiology, its biology and its own unhappiness which is its very essence.

§

In such a situation the claims of the native intellectual are no luxury but a necessity in any coherent programme. The native intellectual who takes up arms to defend his nation’s legitimacy and who wants to bring proofs to bear out that legitimacy, who is willing to strip himself naked to study the history of his body, is obliged to dissect the heart of his people.

Such an examination is not specifically national. The native intellectual who decides to give battle to colonial lies fights on the field of the whole continent. The past is given back its value. Culture, extracted from the past to be displayed in all its splendour, is not necessarily that of his own country. Colonialism, which has not bothered to put too fine a point on its efforts, has never ceased to maintain that the Negro is a savage; and for the colonist, the Negro was neither an Angolan nor a Nigerian, for he simply spoke of 'the Negro’. For colonialism, this vast continent was the haunt of savages, a country riddled with superstitions and fanaticism, destined for contempt, weighed down by the curse of God, a country of cannibals - in short, the Negro’s country. Colonialism’s condemnation is continental in its scope. The contention by colonialism that the darkest night of humanity lay over pre-colonial history concerns the whole of the African continent. The efforts of the native to rehabilitate himself and to escape from the claws of colonialism are logically inscribed from the same point of view as that of colonialism. The native intellectual who has gone far beyond the domains of Western culture and who has got it into his head to proclaim the existence of another culture never does so in the name of Angola or of Dahomey. The culture which is affirmed is African culture. The Negro, never so much a Negro as since he has been dominated by the whites, when he decides to prove that he has a culture and to behave like a cultured person, comes to realise that history points out a well-defined path to him: he must demonstrate that a Negro culture exists.

And it is only too true that those who are most responsible for this racialization of thought, or at least for the first movement towards that thought, are and remain those Europeans who have never ceased to set up white culture to fill the gap left by the absence of other cultures. Colonialism did not dream of wasting its time in denying the existence of one national culture after another. Therefore the reply of the colonised peoples will be straight away continental in its breadth. In Africa, the native literature of the last twenty years is not a national literature but a Negro literature. The concept of Negro-ism, for example, was the emotional if not the logical antithesis of that insult which the white man flung at humanity. This rush of Negro-ism against the white man’s contempt showed itself in certain spheres to be the one idea capable of lifting interdictions and anathemas. Because the New Guinean or Kenyan intellectuals found themselves above all up against a general ostracism and delivered to the combined contempt of their overlords, their reaction was to sing praises in admiration of each other. The unconditional affirmation of African culture has succeeded the unconditional affirmation of European culture. On the whole, the poets of Negro-ism oppose the idea of an old Europe to a young Africa, tiresome reasoning to lyricism, oppressive logic to high-stepping nature, and on one side stiffness, ceremony, etiquette and scepticism, while on the other frankness, liveliness, liberty and - why not? - luxuriance: but also irresponsibility.

The poets of Negro-ism will not stop at the limits of the continent. From America, black voices will take up the hymn with fuller unison. The 'black world’ will see the light and Busia from Ghana, Birago Diop from Senegal, Hampaté Ba from the Sudan and Saint-Clair Drake from Chicago will not hesitate to assert the existence of common ties and a motive power that is identical.

This historical necessity in which the men of African culture find themselves to racialise their claims and to speak more of African culture than of national culture will tend to lead them up a blind alley. Let us take for example the case of the African Cultural Society. This society had been created by African intellectuals who wished to get to know each other and to compare their experiences and the results of their respective research work. The aim of this society was therefore to affirm the existence of an African culture, to evaluate this culture on the plane of distinct nations and to reveal the internal motive forces of each of their national cultures. But at the same time this society fulfilled another need: the need to exist side by side with the European Cultural Society, which threatened to transform itself into a Universal Cultural Society. There was therefore at the bottom of this decision the anxiety to be present at the universal trysting place fully armed, with a culture springing from the very heart of the African continent. Now, this Society will very quickly show its inability to shoulder these different tasks, and will limit itself to exhibitionist demonstrations, while the habitual behaviour of the members of this Society will be confined to showing Europeans that such a thing as African culture exists, and opposing their ideas to those of ostentatious and narcissistic Europeans. We have shown that such an attitude is normal and draws its legitimacy from the lies propagated by men of Western culture. But the degradation of the aims of this Society will become more marked with the elaboration of the concept of Negro-ism. The African Society will become the cultural society of the black world and will come to include the Negro dispersion, that is to say the tens of thousands of black people spread over the American continents.

The Negroes who live in the United States and in Central or Latin America in fact experience the need to attach themselves to a cultural matrix. Their problem is not fundamentally different from that of the Africans. The whites of America did not mete out to them any different treatment from that of the whites that ruled over the Africans. We have seen that the whites were used to putting all Negroes in the same bag. During the first congress of the African Cultural Society which was held in Paris in 1956, the American Negroes of their own accord considered their problems from the same standpoint as those of their African brothers. Cultured Africans, speaking of African civilizations, decreed that there should be a reasonable status within the I state for those who had formerly been slaves. But little by little the American Negroes realised that the essential problems confronting them were not the same as those that confronted the African Negroes. The Negroes of Chicago only resemble the Nigerians or the Tanganyikans in so far as they were all defined in relation to the whites. But once the first comparisons had been made and subjective feelings were assuaged, the American Negroes realised that the objective problems were fundamentally heterogeneous. The test cases of civil liberty whereby both whites and blacks in America try to drive back racial discrimination have very little in common in their principles and objectives with the heroic fight of the Angolan people against the detestable Portuguese colonialism. Thus, during the second congress of the African Cultural Society the American Negroes decided to create an American society for people of black cultures.

Negro-ism therefore finds its first limitation in the phenomena which take account of the formation of the historical character of men. Negro and African-Negro culture broke up into different entities because the men who wished to incarnate these cultures realised that every culture is first and foremost national, and that the problems which kept Richard Wright or Langston Hughes on the alert were fundamentally different from those which might confront Léopold Senghor or Jomo Kenyatta. In the same way certain Arab states, though they had chanted the marvellous hymn of Arab renaissance, had nevertheless to realise that their geographical position and the economic ties of their region were stronger even than the past that they wished to revive. Thus we find today the Arab states organically linked once more with societies which are Mediterranean in their culture. The fact is that these states are submitted to modern pressure and to new channels of trade while the network of trade relations which was dominant during the great period of Arab history has disappeared. But above all there is the fact that the political regimes of certain Arab states are so different, and so far away from each other in their conceptions, that even a cultural meeting between these states is meaningless.

Thus we see that the cultural problem as it sometimes exists in colonised countries runs the risk of giving rise to serious ambiguities. The lack of culture of the Negroes, as proclaimed by colonialism, and the inherent barbarity of the Arabs ought logically to lead to the exaltation of cultural manifestations which are not simply national but continental, and extremely racial. In Africa, the movement of men of culture is a movement towards the Negro-African culture or the Arab-Moslem culture. It is not specifically towards a national culture. Culture is becoming more and more cut off from the events of today. It finds its refuge beside a hearth that glows with passionate emotion, and from there makes its way by realistic paths which are the only means by which it may be made fruitful, homogeneous and consistent.

[ ...]

If we wanted to trace in the works of native writers the different phases which characterise this evolution we would find spread out before us a panorama on three levels. In the first phase, the native intellectual gives proof that he has assimilated the culture of the occupying power. His writings correspond point by point with those of his opposite numbers in the mother country. His inspiration is European and we can easily link up these works with definite trends in the literature of the mother country. This is the period of unqualified assimilation. We find in this literature coming from the colonies the Parnassians, the Symbolists and the Surrealists.

In the second phase we find the native is disturbed; he decides to remember what he is. This period of creative work approximately corresponds to that immersion which we have just described. But since the native is not a part of his people, since he only has exterior relations with his people, he is content to recall their life only. Past happenings of the bygone days of his childhood will be brought up out of the depths of his memory; old legends will be reinterpreted in the light of a borrowed aestheticism and of a conception of the world which was discovered under other skies.

Sometimes this literature of just-before-the-battle is dominated by humour and by allegory; but often too it is symptomatic of a period of distress and difficulty, where death is experienced, and disgust too. We spew ourselves up; but already underneath laughter can be heard.

Finally, in the third phase, which is called the fighting phase, the native, after having tried to lose himself in the people and with the people, will on the contrary shake the people. Instead of according the people’s lethargy an honoured place in his esteem, he turns himself into an awakener of the people; hence comes a fighting literature, a revolutionary literature, and a national literature. During this phase a great many men and women who up till then would never have thought of producing a literary work, now that they find themselves in exceptional circumstances - in prison, with the Maquis or on the eve of their execution - feel the need to speak to their nation, to compose the sentence which expresses the heart of the people and to become the mouthpiece of a new reality in action.

The native intellectual nevertheless sooner or later will realise that you do not show proof of your nation from its culture but that you substantiate its existence in the fight which the people wage against the forces of occupation. No colonial system draws its justification from the fact that the territories it dominates are culturally non-existent. You will never make colonialism blush for shame by spreading out little-known cultural treasures under its eyes. At the very moment when the native intellectual is anxiously trying to create a cultural work he fails to realise that he is utilizing techniques and language which are borrowed from the stranger in his country. He contents himself with stamping these instruments with a hall-mark which he wishes to be national, but which is strangely reminiscent of exoticism. The native intellectual who comes back to his people by way of cultural achievements behaves in fact like a foreigner. Sometimes he has no hesitation in using a dialect in order to show his will to be as near as possible to the people; but the ideas that he expresses and the preoccupations he is taken up with have no common yardstick to measure the real situation which the men and the women of his country know. The culture that the intellectual leans towards is often no more than a stock of particularisms. He wishes to attach himself to the people; but instead, he only catches hold of their outer garments. And these outer garments are merely reflection of a hidden life, teeming and perpetually in motion. That extremely obvious objectivity which seems to characterise a people is in fact only the inert, already forsaken result of frequent, and not always very coherent, adaptations of a much more fundamental substance which itself is continually being renewed. The man of culture, instead of setting out to find this substance, will let himself be hypnotised by these mummified fragments which because they are static are in fact symbols of negation and outworn contrivances. Culture has never the translucidity of custom; it abhors all simplification. In its essence it is opposed to custom, for custom is always the deterioration of culture. The desire to attach oneself to tradition or bring abandoned traditions to life again does not only mean going against the current of history but also opposing one’s own people. When a people undertakes an armed struggle or even a political struggle against a relentless colonialism, the significance of tradition changes. All that has made up the technique of passive resistance in the past may, during this phase, be radically condemned. In an under-developed country during the period of struggle traditions are fundamentally unstable and are shot through by centrifugal tendencies. This is why the intellectual often runs the risk of being out of date. The peoples who have carried on the struggle are more impervious to demagogy; and those who wish to follow them reveal themselves as nothing more than common opportunists, in other words late-comers.

In the sphere of plastic arts, for example, the native artist who wishes at whatever cost to create a national work of art shuts himself up in a stereotyped reproduction of details. These artists, who have nevertheless thoroughly studied modern techniques and who have taken part in the main trends of contemporary painting and architecture, turn their back on foreign culture, deny it and set out to look for a true national culture, setting great store on what they consider to be the constant principles of national art. But these people forget that the forms of thought and what it feeds on, together with modern techniques of information, language and dress, have dialectically reorganised the people’s intelligences and that the constant principles which acted as safeguards during the colonial period are now undergoing extremely radical changes.

The artist who has decided to illustrate the truths of the nation turns paradoxically towards the past and away from actual events. What he ultimately intends to embrace are in fact the cast-offs of thought, its shells and corpses, a knowledge which has been stabilised once and for all. But the native intellectual who wishes to create an authentic work of art must realise that the truths of a nation are in the first place its realities. He must go on until he has found the seething pot out of which the learning of the future will emerge.

Before independence, the native painter was insensible to the national scene. He set a high value on non-figurative art, or more often was specialised in still-lifes. After independence his anxiety to rejoin his people will confine him to the most detailed representation of reality. This is representative art which has no internal rhythms, an art which is serene and immobile, evocative not of life but of death. Enlightened circles are in ecstasies when confronted with this 'inner truth’ which is so well expressed; but we have the right to ask if this truth is in fact a reality, and if it is not already outworn and denied, called in question by the epoch through which the people are treading out their path towards history.

In the realm of poetry we may establish the same facts. After the period of assimilation characterised by rhyming poetry, the poetic tom-tom’s rhythms break through. This it a poetry of revolt; but it is also descriptive and analytical poetry. The poet ought, however, to understand that nothing can replace the reasoned, irrevocable taking up of arms on the people’s side. Let us quote Depestre one more:

The lady was not alone;
She had a husband,
A husband who knew everything,
But to tell the truth knew nothing,
For you can’t have culture without making concessions.
You concede your flesh and blood to it,
You concede your own self to others;
By conceding you gain Classicism and Romanticism,
And all that our souls are steeped in. [1]

The native poet who is preoccupied with creating a national work of art and who is determined to describe his people fails in his aim, for he is not yet ready to make that fundamental concession that Depestre speaks of. The French poet René Char shows his understanding of the difficulty when he reminds us that the 'poem emerges out of a subjective imposition and an objective choice. A poem is the assembling and moving together of determining original values, in contemporary relation with someone that these circumstances bring to the front. [2]

Yes, the first duty of the native poet is to see clearly the people he has chosen as the subject of his work of art. He cannot go forward resolutely unless he first realises extent of his estrangement from them. We have taken everything from the other and the other side gives us nothing unless by a thousand detours we swing finally round in their direction, unless by ten thousand wiles and a hundred thousand tricks they manage to draw us towards them, to seduce us and to imprison us. Taking means in nearly every case being taken: thus it is not enough to try to free oneself by repeating proclamations and denials. It is not enough to try to get back to the people in that past out of which they have already emerged; rather we must join them in that fluctuating movement which they are just giving a shape to, which, as soon as it has started, will be the signal for everything to be called in question. Let there be no mistake about it; it is to this zone of occult instability where the people dwell that we must come; and it is there that our souls are crystallised and that our perceptions and our lives are transfused with light.

The responsibility of the native man of culture is not a responsibility vis-à-vis his national culture, but a global responsibility with regard to the totality of the nation, whose culture merely, after all, represents one aspect of that nation. The cultured native should not concern himself with choosing the level on which he wishes to fight or the sector where he decides to give battle for his nation. To fight for national culture means in the first place to fight for the liberation of the nation, that material keystone which makes the building of a culture possible. There is no other fight for culture which can develop apart from the popular struggle. To take an example, all those men and women who are fighting with their bare hands against French colonialism in Algeria are not by any means strangers to the national culture of Algeria. The national Algerian culture is taking on form and content as the battles are being fought out, in prisons, under the guillotine and in every French outpost which is captured or destroyed.

We must not therefore be content with delving into the past of a people in order to find coherent elements which will counteract colonialism’s attempts to falsify and harm. We must work and fight with the same rhythm as the people to construct the future and to prepare the ground where vigorous shoots are already springing up. A national culture is not a folklore, nor an abstract populism that believes it can discover the people’s true nature. It is not made up of the inert dregs of gratuitous actions, that is to say actions which are less and less attached to the ever-present reality of the people. A national culture is the whole body of efforts made by a people in the sphere of thought to describe, justify and praise the action through which that people has created itself and keeps itself in existence. A national culture in under-developed countries should therefore take its place at the very heart of the struggle for freedom which these countries are carrying on. Men of African cultures who are still fighting in the name of African-Negro culture and who have called many congresses in the name of the unity of that culture should today realise that all their efforts amount to is to make comparisons between coins and sarcophagi.

There is no common destiny to be shared between the national cultures of Senegal and Guinea ; but there is a common destiny between the Senegalese and Guinean nations which are both dominated by the same French colonialism. If it is wished that the national culture of Senegal should come to resemble the national culture of Guinea, it is not enough for the rulers of the two peoples to decide to consider their problems - whether the problem of liberation is concerned, or the trade-union questions, or economic difficulties - from similar view-points. And even here there does not seem to be complete identity, for the rhythm of the people and that of their rulers are not the same. There can be no two cultures which are completely identical. To believe that it is possible to create a black culture is to forget that niggers are disappearing, just as those people who brought them into being are seeing the break-up of their economic and cultural supremacy. [3] There will never be such a thing as black culture because there is not a single politician who feels he has a vocation to bring black republics into being. The problem is to get to know the place that these men mean to give their people, the kind of social relations that they decide to set up and the conception that they have of the future of humanity. It is this that counts; everything else is mystification, signifying nothing.

In 1959 the cultured Africans who met at Rome never stopped talking about unity. But one of the people who was loudest in the praise of this cultural unity, Jacques Rabemananjara, is today a minister in the Madagascan government, and as such has decided, with his government, to oppose the Algerian people in the General Assembly of the United Nations. Rabemananjara, if he had been true to himself, ought to have resigned from the government and denounced those men who claim to incarnate the will of the Madagascan people. The ninety thousand dead of Madagascar have not given Rabemananjara authority to oppose the aspirations of the Algerian people in the General Assembly of the United Nations.

It is around the people’s struggles that African-Negro culture takes on substance, and not around songs, poems or folklore. Senghor, who is also a member of the Society of African Culture and who has worked with us on the question of African culture, is not afraid for his part either to give the order to his delegation to support French proposals on Algeria . Adherence to African-Negro culture and to the cultural unity of Africa is arrived at in the first place by upholding unconditionally the people’s struggle for freedom. No one can truly wish for the spread of African culture if he does not give practical support to the creation of the conditions necessary to the existence of that culture; in other words, to the liberation of the whole continent.

I say again that no speech-making and no proclamation concerning culture will us turn from our fundamental tasks: the liberation of the national territory; a continual struggle against colonialism in its new forms; and an obstinate refusal to enter the charmed circle of mutual admiration at the summit.

Reciprocal Bases of National Culture and the Fight for Freedom
Colonial domination, because it is total and tends to over-simplify, very soon manages to disrupt in spectacular fashion the cultural life of a conquered people. This cultural obliteration is made possible by the negation of national reality, by new legal relations introduced by the occupying power, by the banishment of the natives and their customs to outlying districts by colonial society, by expropriation, and by the systematic enslaving of men and women.

Three years ago at our first congress I showed that, in the colonial situation, dynamism is replaced fairly quickly by a substantification of the attitudes of the colonizing power. The area of culture is then marked off by fences and signposts. These are in fact so many defence mechanisms of the most elementary type, comparable for more than one good reason to the simple instinct for preservation. The interest of this period for us is that the oppressor does not manage to convince self of the objective non-existence of the oppressed nation and its culture. Every effort is made to bring the colonised person to admit the inferiority of his culture which has been transformed into instinctive patterns of behaviour, to recognise the unreality of his 'nation’, and, in the last extreme, the confused and imperfect character of his own biological structure.

Vis-à-vis this state of affairs, the native’s reactions are not unanimous. While the masses of the people maintain intact traditions which are completely different from those of the colonial situation, and the artisan style solidifies into a formalism which is more and more stereotyped, the intellectual throws himself in frenzied fashion into the frantic acquisition of the culture of the occupying power and takes every opportunity of unfavourably criticizing his own national culture, or else takes refuge in setting out and substantiating the claims of that culture in a way that is passionate but rapidly becomes unproductive.

The common nature of these two reactions lies in the fact that they both lead to impossible contradictions. Whether a turncoat or a substantialist the native is ineffectual precisely because the analysis of the colonial situation is not carried out on strict lines. The colonial situation calls a halt to national culture in almost every field. Within the framework of colonial domination there is not and there will never be such phenomena as new cultural departures or changes in the national culture. Here and there valiant attempts are sometimes made to reanimate the cultural dynamic and to give fresh impulses to its themes, its forms and its tonalities. The immediate, palpable and obvious interest of such leaps ahead is nil. But if we follow up the consequences to the very end we see that preparations are being thus made to brush the cobwebs off national consciousness, to question oppression and to open up the struggle for freedom.

A national culture under colonial domination is a contested culture whose destruction is sought in systematic fashion. It very quickly becomes a culture condemned to secrecy. This idea of a clandestine culture is immediately seen in the reactions of the occupying power which interprets attachment to traditions as faithfulness to the spirit of the nation and as a refusal to submit. This persistence in following forms of cultures which are already condemned to extinction is already a demonstration of nationality; but it is a demonstration which is a throw-back to the laws of inertia. There is no taking of the offensive and no redefining of relationships. There is simply a concentration on a hard core of culture which is becoming more and more shrivelled up, inert and empty.

By the time a century or two of exploitation has passed there comes about a veritable emaciation of the stock of national culture. It becomes a set of automatic habits, some traditions of dress and a few broken-down institutions. Little movement can be discerned in such remnants of culture; there is no real creativity and no overflowing life. The poverty of the people, national oppression and the inhibition of culture are one and the same thing. After a century of colonial domination we find a culture which is rigid in the extreme, or rather what we find are the dregs of culture, its mineral strata. The withering away of the reality of the nation and the death-pangs of the national culture are linked to each other in mutual dependence. This is why it is of capital importance to follow the evolution of these relations during the struggle for national freedom. The negation of the native’s culture, the contempt for any manifestation of culture whether active or emotional and the placing outside the pale of all specialised branches of organization contribute to breed aggressive patterns of conduct in the native. But these patterns of conduct are of the reflexive type; they are poorly differentiated, anarchic and ineffective. Colonial exploitation, poverty and endemic famine drive the native more and more to open, organised revolt. The necessity for an open and decisive breach is formed progressively and imperceptibly, and comes to be felt by the great majority of the people. Those tensions which hitherto were non-existent come into being. International events, the collapse of whole sections of colonial empires and the contradictions inherent in the colonial system strengthen and uphold the native’s combativity while promoting and giving support to national consciousness.

These new-found tensions which are present at all stages in the real nature of colonialism have their repercussions on the cultural plane. In literature, for example, there is relative over-production. From being a reply on a minor scale to the dominating power, the literature produced by natives becomes differentiated and makes itself into a will to particularism. The intelligentsia, which during the period of repression was essentially a consuming public, now themselves become producers. This literature at first chooses to confine itself to the tragic and poetic style; but later on novels, short stories and essays are attempted. It is as if a kind of internal organization or law of expression existed which wills that poetic expression become less frequent in proportion as the objectives and the methods of the struggle for liberation become more precise. Themes are completely altered; in fact, we find less and less of bitter, hopeless recrimination and less also of that violent, resounding, florid writing which on the whole serves to reassure the occupying power. The colonialists have in former times encouraged these modes of expression and made their existence possible. Stinging denunciations, the exposing of distressing conditions and passions which find their outlet in expression are in fact assimilated by the occupying power in a cathartic process. To aid such processes is in a certain sense to avoid their dramatization and to clear the atmosphere.

But such a situation can only be transitory. In fact, the progress of national consciousness among the people modifies and gives precision to the literary utterances of the native intellectual. The continued cohesion of the people constitutes for the intellectual an invitation to go farther than his cry of protest. The lament first makes the indictment; then it makes an appeal. In the period that follows, the words of command are heard. The crystallization of the national consciousness will both disrupt literary styles and themes, and also create a completely new public. While at the beginning the native intellectual used to produce his work to be read exclusively by the oppressor, whether with the intention of charming him or of denouncing him through ethnical or subjectivist means, now the native writer progressively takes on the habit of addressing his own people.

It is only from that moment that we can speak of a national literature. Here there is, at the level of literary creation, the taking up and clarification of themes which are typically nationalist. This may be properly called a literature of combat, in the sense that it calls on the whole people to fight for their existence as a nation. It is a literature of combat, because it moulds the national consciousness, giving it form and contours and flinging open before it new and boundless horizons; it is a literature of combat because it assumes responsibility, and because it is the will to liberty expressed in terms of time and space.

On another level, the oral tradition - stories, epics and songs of the people, which formerly were filed away as set pieces - is now beginning to change. The storytellers who used to relate inert episodes now bring them alive and introduce into them modifications which are increasingly fundamental. There is a tendency to bring conflicts up to date and to modernise the kinds of struggle which the stories evoke, together with the names of heroes and the types of weapons. The method of allusion is more and more widely used. The formula 'This all happened long ago’ is substituted by that of 'What we are going to speak of happened somewhere else, but it might well have happened here today, and it might happen tomorrow’. The example of Algeria is significant in this context. From 1952-53 on, the storytellers, who were before that time stereotyped and tedious to listen to, completely overturned their traditional methods of storytelling and the contents of their tales. Their public, which was formerly scattered, became compact. The epic, with its typified categories, reappeared; it became an authentic form of entertainment which took on once more a cultural value. Colonialism made no mistake when from 1955 on it proceeded to arrest these storytellers systematically.

The contact of the people with the new movement gives rise to a new rhythm of life and to forgotten muscular tensions, and develops the imagination. Every time the storyteller relates a fresh episode to his public, he presides over a real invocation. The existence of a new type of man is revealed to the public. The present is no longer turned in upon itself but spread out for all to see. The storyteller once more gives free rein to his imagination; he makes innovations and he creates a work of art. It even happens that the characters, which are barely ready for such a transformation - highway robbers or more or less anti-social vagabonds - are taken up and remodelled. The emergence of the imagination and of the creative urge in the songs and epic stories of a colonised country is worth following. The storyteller replies to the expectant people by successive approximations, and makes his way, apparently alone but in fact helped on by his public, towards the seeking out of new patterns, that is to say national patterns. Comedy and farce disappear, or lose their attraction. As for dramatization, it is no longer placed on the plane of the troubled intellectual and his tormented conscience. By losing its characteristics of despair and revolt, the drama becomes part of the common lot of the people and forms part of an action in preparation or already in progress.

Where handicrafts are concerned, the forms of expression which formerly were the dregs of art, surviving as if in a daze, now begin to reach out. Woodwork, for example, which formerly turned out certain faces and attitudes by the million, begins to be differentiated. The inexpressive or overwrought mask comes to life and the arms tend to be raised from the body as if to sketch an action. Compositions containing two, three or five figures appear. The traditional schools are led on to creative efforts by the rising avalanche of amateurs or of critics. This new vigour in this sector of cultural life very often passes unseen; and yet its contribution to the national effort is of capital importance. By carving figures and faces which are full of life, and by taking as his theme a group fixed on the same pedestal, the artist invites participation in an organised movement.

If we study the repercussions of the awakening of national consciousness in the domains of ceramics and pottery-making, the same observations may be drawn. Formalism is abandoned in the craftsman’s work. Jugs, jars and trays are modified, at first imperceptibly, then almost savagely. The colours, of which formerly there were but few and which obeyed the traditional rules of harmony, increase in number and are influenced by the repercussion of the rising revolution. Certain ochres and blues, which seemed forbidden to all eternity in a given cultural area, now assert themselves without giving rise to scandal. In the same way the stylization of the human face, which according to sociologists is typical of very clearly defined regions, becomes suddenly completely relative. The specialist coming from the home country and the ethnologist are quick to note these changes. On the whole such changes are condemned in the name of a rigid code of artistic style and of a cultural life which grows up at the heart of the colonial system. The colonialist specialists do not recognise these new forms and rush to the help of the traditions of the indigenous society. It is the colonialists who become the defenders of the native style. We remember perfectly, and the example took on a certain measure of importance since the real nature of colonialism was not involved, the reactions of the white jazz specialists when after the Second World War new styles such as the be-bop took definite shape. The fact is that in their eyes jazz should only be the despairing, broken-down nostalgia of an old Negro who is trapped between five glasses of whisky, the curse of his race, and the racial hatred of the white men. As soon as the Negro comes to an understanding of himself, and understands the rest of the world differently, when he gives birth to hope and forces back the racist universe, it is clear that his trumpet sounds more clearly and his voice less hoarsely. The new fashions in jazz are not simply born of economic competition. We must without any doubt see in them one of the consequences of the defeat, slow but sure, of the southern world of the United States . And it is not utopian to suppose that in fifty years’ time the type of jazz howl hiccupped by a poor misfortunate Negro will be upheld only by the whites who believe in it as an expression of nigger-hood, and who are faithful to this arrested image of a type of relationship.

We might in the same way seek and find in dancing, singing and traditional rites and ceremonies the same upward-springing trend, and make out the same changes and the same impatience in this field. Well before the political or fighting phase of the national movement an attentive spectator can thus feel and see the manifestation of new vigour and feel the approaching conflict. He will note unusual forms of expression and themes which are fresh and imbued with a power which is no longer that of invocation but rather of the assembling of the people, a summoning together for a precise purpose. Everything works together to awaken the native’s sensibility and to make unreal and inacceptable the contemplative attitude, or the acceptance of defeat. The native rebuilds his perceptions because he renews the purpose and dynamism of the craftsmen, of dancing and music and of literature and the oral tradition. His world comes to lose its accursed character. The conditions necessary for the inevitable conflict are brought together.

We have noted the appearance of the movement in cultural forms and we have seen that this movement and these new forms are linked to the state of maturity of the national consciousness. Now, this movement tends more and more to express itself objectively, in institutions. From thence comes the need for a national existence, whatever the cost.

A frequent mistake, and one which is moreover hardly justifiable, is to try to find cultural expressions for and to give new values to native culture within the framework of colonial domination. This is why we arrive at a proposition which at first sight seems paradoxical: the fact that in a colonised country the most elementary, most savage and the most undifferentiated nationalism is the most fervent and efficient means of defending national culture. For culture is first the expression of a nation, the expression of its preferences, of its taboos and of its patterns. It is at every stage of the whole of society that other taboos, values and patterns are formed. A national culture is the sum total of all these appraisals; it is the result of internal and external extensions exerted over society as a whole and also at every level of that society. In the colonial situation, culture, which is doubly deprived of the support of the nation and of the state, falls away and dies. The condition for its existence is therefore national liberation and the renaissance of the state.

The nation is not only the condition of culture, its fruitfulness, its continuous renewal, and its deepening. It is also a necessity. It is the fight for national existence which sets culture moving and opens to it the doors of creation. Later on it is the nation which will ensure the conditions and framework necessary to culture. The nation gathers together the various indispensable elements necessary for the creation of a culture, those elements which alone can give it credibility, validity, life and creative power. In the same way it is its national character that will make such a culture open to other cultures and which will enable it to influence and permeate other cultures. A non-existent culture can hardly be expected to have bearing on reality, or to influence reality. The first necessity is the re-establishment of the nation in order to give life to national culture in the strictly biological sense of the phrase.

Thus we have followed the break-up of the old strata of culture, a shattering which becomes increasingly fundamental; and we have noticed, on the eve of the decisive conflict for national freedom, the renewing of forms of expression and the rebirth of the imagination. There remains one essential question: what are the relations between the struggle - whether political or military - and culture? Is there a suspension of culture during the conflict? Is the national struggle an expression of a culture? Finally, ought one to say that the battle for freedom, however fertile a posteriori with regard to culture, is in itself a negation of culture? In short is the struggle for liberation a cultural phenomenon or not?

We believe that the conscious and organised undertaking by a colonised people to re-establish the sovereignty of that nation constitutes the most complete and obvious cultural manifestation that exists. It is not alone the success of the struggle which afterwards gives validity and vigour to culture; culture is not put into cold storage during the conflict. The struggle itself in its development and in its internal progression sends culture along different paths and traces out entirely new ones for it. The struggle for freedom does not give back to the national culture its former value and shapes; this struggle which aims at a fundamentally different set of relations between men cannot leave intact either the form or the content of the people’s culture. After the conflict there is not only the disappearance of colonialism but also the disappearance of the colonised man.

This new humanity cannot do otherwise than define a new humanism both for itself and for others. It is prefigured in the objectives and methods of the conflict. A struggle which mobilises all classes of the people and which expresses their aims and their impatience, which is not afraid to count almost exclusively on the people’s support, will of necessity triumph. The value of this type of conflict is that it supplies the maximum of conditions necessary for the development and aims of culture. After national freedom has been obtained in these conditions, there is no such painful cultural indecision which is found in certain countries which are newly independent, because the nation by its manner of coming into being and in the terms of its existence exerts a fundamental influence over culture. A nation which is born of the people’s concerted action and which embodies the real aspirations of the people while changing the state cannot exist save in the expression of exceptionally rich forms of culture.

The natives who are anxious for the culture of their country and who wish to give to it a universal dimension ought not therefore to place their confidence in the single principle of inevitable, undifferentiated independence written into the consciousness of the people in order to achieve their task. The liberation of the nation is one thing; the methods and popular content of the fight are another. It seems to us that the future of national culture and its riches are equally also part and parcel of the values which have ordained the struggle for freedom.

And now it is time to denounce certain pharisees. National claims, it is here and there stated, are a phase that humanity has left behind. It is the day of great concerted actions, and retarded nationalists ought in consequence to set their mistakes aright. We, however, consider that the mistake, which may have very serious consequences, lies in wishing to skip the national period. If culture is the expression of national consciousness, I will not hesitate to affirm that in the case with which we are dealing it is the national consciousness which is the most elaborate form of culture.

The consciousness of self is not the closing of a door to communication. Philosophic thought teaches us, on the contrary, that it is its guarantee. National consciousness, which is not nationalism, is the only thing that will give us an international dimension. This problem of national consciousness and of national culture takes on in Africa a special dimension. The birth of national consciousness in Africa has a strictly contemporaneous connexion with the African consciousness. The responsibility of the African as regards national culture is also a responsibility with regard to African-Negro culture. This joint responsibility is not the fact of a metaphysical principle but the awareness of a simple rule which wills that every independent nation in an Africa where colonialism is still entrenched is an encircled nation, a nation which is fragile and in permanent danger.

If man is known by his acts, then we will say that the most urgent thing today for the intellectual is to build up his nation. If this building up is true, that is to say if it interprets the manifest will of the people and reveals the eager African peoples, then the building of a nation is of necessity accompanied by the discovery and encouragement of universalizing values. Far from keeping aloof from other nations, therefore, it is national liberation which leads the nation to play its part on the stage of history. It is at the heart of national consciousness that international consciousness lives and grows. And this two-fold emerging is ultimately the source of all culture.


Notes
1 . René Depestre, "Face à la nuit".
2. René Char, "Tartage formel".
3. At the last school prize-giving in Dakar, the president of the Senegalese Republic, Léopold Senghor, decided to include the study of the idea of Negro-ism in the curriculum. If this decision was due to an anxiety to study historical causes, no one can criticise it. But if on the other hand it was taken in order to create black self-consciousness, it is simply a turning of his back upon history which has already taken cognizance of the disappearance of the majority of Negroes.

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