Alienated educated Negroes either embrace their difference or bury themselves in a mystical past

Evidence

To many colored intellectuals European culture has a quality of exteriority. What is more, in human relationships, the Negro may feel himself a stranger to the Western world. Not wanting to live the part of a poor relative, of an adopted son, of a bastard child, shall he feverishly seek to discover a Negro civilization? — Frantz Fanon, Constance Farrington, Black skin, white masks, 869 (#corroborates, via linked claim)

The discovery of the existence of a Negro civilization in the fifteenth century confers no patent of humanity on me. Like it or not, the past can in no way guide me in the present moment. — Frantz Fanon, Constance Farrington, Black skin, white masks, 822 (#complicates, via linked claim)

Before concluding this chapter, I should like to abstract a case study, for access to which I must thank the medical director of the women’s division of the psychiatric hospital of Saint-Ylie. The case clarifies the point of view that I am defending here. It proves that, at its extreme, the myth of the Negro, the idea of the Negro, can become the decisive factor of an authentic alienation. — Frantz Fanon, Constance Farrington, Black skin, white masks, 718 (#expands, via linked claim)

Categorization

• XREF: connects to: Estranged educated Blacks either celebrate their difference or retreat into a mystical past.; Colonial education programs made Negroes into white men then blamed them for their dependence.; Working-class Blacks think in the present and reject Negro-past discovery. (+8 more)

Related

• Educated Negroes respond by exalting estrangement or renouncing the present for a mystical past. (similarity 0.94)
• The educated Negro’s estrangement culminates in a mystical-past idealism that abandons the present. (similarity 0.94)
• Estranged educated Blacks either celebrate their difference or retreat into a mystical past. (similarity 0.92)
• Externally educated intellectuals feel alienated from Western culture and flee to rediscovered Negro civilization. (similarity 0.92)
• Knowing a past Negro civilization grants no present humanity (similarity 0.85)
• Fanon rejects reviving a Negro past to ground identity (similarity 0.84)
• The myth of the Negro can itself become a decisive cause of psychological alienation. (similarity 0.84)
• Educated colonials suffer an intellectual alienation unlike laborers’ material exploitation. (similarity 0.84)
• A rediscovered Negro past confers no humanity or guidance on the present (similarity 0.82)
• An ancient Negro past cannot ground the colonized subject’s humanity. (similarity 0.81)
• Educated colonial subjects suffer intellectual alienation unlike exploited laborers’ alienation (similarity 0.81)
• Reclaiming an ancient Negro civilization does not change present colonial suffering. (similarity 0.81)
• Colored intellectuals feel European culture as exterior and themselves as strangers (similarity 0.81)
• Both the colonized Negro and the colonizing white man suffer a neurotic alienation (similarity 0.81)
• The myth of the Negro can drive genuine psychiatric alienation (similarity 0.80)

Broader Connections

• Externally educated intellectuals feel alienated from Western culture and flee to rediscovered Negro civilization. #corroborates (0.80) — Frantz Fanon, Constance Farrington, Black skin, white masks, 869
• A rediscovered Negro past confers no humanity or guidance on the present #complicates (0.70) — Frantz Fanon, Constance Farrington, Black skin, white masks, 822
• The myth of the Negro can itself become a decisive cause of psychological alienation. #expands (0.70) — Frantz Fanon, Constance Farrington, Black skin, white masks, 718
• Alienation takes different forms for educated and laboring colonized men #qualifies (0.60) — Frantz Fanon, Constance Farrington, Black skin, white masks, 818
• Returning educated blacks appear to have gained something previously lacking #expands (0.60)