Frantz Fanon, Constance Farrington — Black skin, white masks

446 published claims from this book.

• “He talks like a white man” is Martinique’s highest praise for mastering French.
• A Black official flaunts authority to compensate for expected racist dismissal.
• A black woman’s longing to marry white reflects a vast internalized delusion
• A change of environment cannot cure a neurosis the subject himself deploys as self-confirmation
• A colonial administrator’s home exposed his daughter to fear of Negroes via tom-tom music
• A colonized intellectual living in Europe acquires Europe’s racist unconscious
• A detailed colonial psychology study can still miss its real coordinates.
• A displaced group’s collective unconscious changes within a century
• A dream’s meaning shifts when read against broader colonial social context.
• A few classroom phrases form the young Antillean’s entire worldview.
• A few French phrases in Martinican education shape the young Antillean’s entire worldview
• A freed slave who did not fight resembles a servant performing the master’s role
• A normal black child becomes abnormal upon mere contact with the white world.
• A normal colonial child becomes abnormal on contact with the white world
• A rediscovered Negro past confers no humanity or guidance on the present
• A white man’s love instantly elevates a mulatto woman from slave to master class
• A white woman’s alienation resulted from childhood fear of the Negro
• Abandonment drives a defensive refusal of love that becomes revenge
• Abandonment neurosis rests on the tripod of anguish, aggression, and self-devaluation
• Abandonment-neurotics exact repeated proofs before forming any objective relation
• Abandonment-neurotics feel perpetually excluded and unconsciously court rejection
• Achieving morality requires the Negro to erase his own image from consciousness
• Adopting a new language evidences dislocation and the inferiority complex among the educated.
• Adopting the colonizer’s language signals an intensified inferiority complex among the educated
• Affirming the colonized self via rupture cannot resolve psychological damage
• Alienated educated Negroes either embrace their difference or bury themselves in a mystical past
• Alienation takes different forms for educated and laboring colonized men
• All forms of exploitation are identical because they objectify man.
• Alleged Negro sensuality is a culturally imposed stereotype, not a physical attribute.
• An ancient Negro past cannot ground the colonized subject’s humanity.
• An individual neurotic’s behavior cannot be generalized into a law of black psychology
• Anti-black hate is cultivated, not inborn; discrimination replaced lynching
• Anti-Negro prejudice functions as a defense against incestuous feelings.
• Anti-Semites are inevitably anti-Negro as well
• Anti-Semitism and Negrophobia share the same underlying structure
• Antillean action seeks the Other’s corroboration rather than genuine communication
• Antillean children write fantasies that deny their own black identity.
• Antillean comparison is governed by a social rather than a personal fiction.
• Antillean folklore and mate-choice rules enforce avoidance of the darkest skin
• Antillean identity is contingent entirely on the white Other
• Antillean inferiority is governed by a social fiction rather than a personal one
• Antillean inferiority is social, not individual, because all Antilleans share it
• Antillean men arriving in France sought white women as initiation into manhood
• Antillean men returning from France are radically, almost biologically, transformed in bearing.
• Antillean morality requires erasing blackness from consciousness
• Antillean Negroes in France wage an obsessive war against the R-eating stereotype.
• Antillean Negrophobia stems from equating blackness with immorality via ‘ethical transit’
• Antillean neuroses stem from a white cultural situation imposed through media
• Antillean neurosis is social rather than individual in origin
• Antillean neurosis is the product of a white-world-forming cultural situation, not of individual pathology
• Antillean self-worth depends entirely on comparison with others
• Antillean students in Paris face a forced choice between white universality and dialect solidarity
• Antillean women pursue lactification to bleach the race itself, not preserve it
• Antillean women seek whiteness through desiring lighter-skinned partners
• Antillean writers reject dialect because their formation was wholly French
• Antilleans arriving in France pursued sex with white women as a ritual of manhood
• Antilleans arriving in France wage war on the R-eating stereotype through diction drills
• Antilleans claim superiority over Africans by being closer to the white man.
• Antilleans dominate others by dismissing them as fools rather than facing them
• Antilleans going to France to confirm whiteness instead encounter their blackness.
• Antilleans internalize European archetypes such that their anima and animus are white
• Antilleans learned exaggerated myths about African Negroes from local rumor
• Antilleans learned savage caricatures of Africans before ever seeing them
• Antilleans perceive their fellows through a white frame of reference
• Antilleans pursue French refinement to prove cultural adequacy to themselves
• Arriving in France produces measurable physiological and psychic changes in Negroes
• Arriving in France transforms the colonized black man because France represents civilization itself.
• Audience context changes whether a black spectator identifies with Tarzan or the savages
• Authentic love requires the beloved to help one go beyond infantile fantasies
• Authentic understanding of the Negro requires breaking cultural crystallization
• Being limited to one’s own environment keeps the Negro unaware of the myth
• Being objectified as a toy drives the Negro toward explosive acting-out
• Black abnormality arises without any direct traumatic contact with whites.
• Black alienation is a social phenomenon, not merely individual psychology.
• Black alienation requires sociogenic analysis beyond individual psychoanalysis
• Black alienation requires sociogeny beyond Freud’s ontogenetic and phylogenetic levels
• Black consciousness is immanent and whole, not a potential lacking universality
• Black consciousness precedes the ego and resists external framing as a lack
• Black identity is overdetermined from outside by appearance, unlike Jewish identity which allows concealment.
• Black identity is reduced to a catalog of stereotyping colonial caricatures
• Black men compulsively seek to prove intellectual equality to white men
• Black women’s professed love for white men reorders as love of whiteness itself
• Blackness can be a screen onto which neurosis projects its causes
• Blackness symbolizes Evil and Ugliness in white thought
• Blacks are confined to a sterile zone of nonbeing without access to genuine upheaval.
• Blaming the Negro for past cannibalism marks progress over fearing him in the present.
• Both colonized and colonizer behave according to a neurotic orientation
• Both colonizer and colonized behave as neurotics trapped by inferiority and superiority.
• Both colonizer and colonized behave neurotically toward each other.
• Both colonizer and colonized carry disasters, yet the black man must reject retroactive reparations.
• Both the colonized Negro and the colonizing white man suffer a neurotic alienation
• Both the Negrophile and the Negrophobe are equally sick
• Brazilian mulattos historically sought incorporation into, not rejection of, the racial system
• Cataloguing Negro reality always feels incomplete
• Celebrating a destroyed culture’s ontology is empty without material freedom.
• Childhood exposure to Negro music created the patient’s later fear of Negroes
• Childhood exposure to Negro music triggered fears of imaginary cannibal Negroes
• Classical psychoanalysis explains adult neurosis through the family constellation as its only frame.
• Colonial accusations of indolence and insolence were codes for racial unfitness.
• Colonial anthropology reduced African rites to obscene black magic
• Colonial authorities deflect responsibility onto colonized groups against each other
• Colonial contact shattered Madagascar’s prior psychological mechanisms
• Colonial critics feared that hybridity produced rootless, useless subjects
• Colonial desire inverts cause and effect, making whiteness the true object of love
• Colonial displacement into Europe creates situational homosexuality absent in Martinique
• Colonial dream-analysis reads native fear of rebellion as a mandate to stay submissive
• Colonial dreams must be read through historical violence, not individual Freudian analysis
• Colonial education programs made Negroes into white men then blamed them for their dependence.
• Colonial ethnography reduces African rites to obscene primitive spectacle
• Colonial guilt is a feeling of nonexistence, not inferiority
• Colonial interrogation compelled complete forced confession regardless of truth
• Colonial officials used language hierarchy to justify claims of Indigenous mental inferiority
• Colonial oppression transforms the colonized psyche wholesale rather than adding to it
• Colonial parents send children abroad to be made into Frenchmen
• Colonial pathology arises without any direct personal trauma from whites
• Colonial powers distribute hatred by giving each subject group a sanctioned enemy.
• Colonial powers use colored troops to suppress other colonized people’s revolts
• Colonial racial thinking dehumanized Africans as they assimilated colonial culture
• Colonial rule caused the Malagasy dependency complex rather than pre-existing it.
• Colonial rulers deflect blame by deploying one colonized group against another.
• Colonial sexual asymmetry makes white male promiscuity ordinary but black male-white female union romantic
• Colonial subjects act out violently to end unbearable psychological tension
• Colonial subjects resist the amputation of their identity yet find agency impossible
• Colonial trauma produces a feeling of nonexistence, not mere inferiority
• Colonialism’s source was diffuse, a collaborative effort involving the colonized themselves
• Colonially educated blacks are repudiated by both Europeans and their own race
• Colonization fundamentally reshapes the colonized psyche, it does not merely add to it.
• Colonization so transformed colonized peoples that pre-colonial personality descriptions no longer apply
• Colonized black writers abandon their country and are barred from themselves
• Colonized islanders believe the world will open once they leave for Europe.
• Colonized man undergoes inner transformation in rejecting oppression
• Colonized men marry European women partly out of pride and revenge
• Colonized Negroes believe breaking down frontiers will open the world
• Colonized people become psychologically whiter as they adopt the mother country’s culture
• Colonized peoples acquire inferiority complexes through suppression of local culture
• Colonized revolt springs from suffocation, not from rediscovered culture
• Colonized subjectivity rejects temporal deferral of its present struggle
• Colonized subjects reconstruct their identity by hand after it is shattered
• Colonized subjects’ dream imagery is literal social fact, not Oedipal symbol.
• Colonized subjects’ dreams encode a warning to stay in their assigned place.
• Color becomes the judgment criterion regardless of education or attainment
• Colored intellectuals feel European culture as exterior and themselves as strangers
• Consciousness must lose itself in the absolute to attain self-consciousness
• Consciousness’s transcendence is haunted by love, understanding, and dissolved truths
• Contact with unreason is most neurotic for a reason-armed man
• Defense mechanisms can persist after their original trigger disappears
• Depicting Africans as primitive legitimized colonial invasion and plunder.
• Disalienation comes from refusing the tower of the past and the fixed present
• Distinguishing degrees of injustice is a futile moral exercise
• Dreams of colonized people must be read through historical context, not individual psychoanalysis.
• Each Martinican exists as an isolated atom hungry for recognition
• Each person shares responsibility for every injustice committed in his presence
• Early solitude and cloistering create hypersensitivity and self-rejection
• Educated black men perform servile humility toward lighter-skinned women
• Educated Black men reject darker compatriots by marrying toward whiteness
• Educated black people are accused of ingratitude toward their white benefactors
• Educated Black professionals live under constant threat that any error damns their whole race.
• Educated Black professionals remain tokens marked by their color
• Educated blacks who adopt Western political thought are branded ingrates by their benefactors
• Educated blacks who rush to the universal abandon voiceless masses.
• Educated colonial subjects doing well assimilating get punished with inferiority when rejected
• Educated colonial subjects suffer intellectual alienation unlike exploited laborers’ alienation
• Educated colonials suffer an intellectual alienation unlike laborers’ material exploitation.
• Educated colonials who adopt radical thought are charged with ingratitude
• Educated colonized subjects feel defensive before any actual conflict occurs
• Educated Martinican men studied European writers to make their color forgotten
• Educated mulatto women rationalize anti-Negro prejudice through shifting evasive justifications
• Educated mulatto women shift their justifications for rejecting blackness when each is refuted.
• Educated Negroes respond by exalting estrangement or renouncing the present for a mystical past.
• Educated women of color who disavow blackness pass that pathology on to students
• Education and abstract values are unattainable without the material conditions that make them possible
• Education and refinement could qualify blackness in Antillean social judgment
• Ego-withdrawal as a defense is impossible for the black man
• Emancipation granted from without caused psychoses and sudden deaths among freed slaves
• Enslavement and killing man constitute the twin disasters of both races
• Estranged educated Blacks either celebrate their difference or retreat into a mystical past.
• Europe itself, not only its colonies, has a racist structure.
• Europe-educated colonials are repudiated by the very whites who shaped them.
• Europe’s contact with black peoples made Negroes the projected principle of evil
• Europeans hold a fixed, condescending concept of the Negro
• Europeans project their repressed evil onto the racialized Other
• Europeans repudiate the colonial educated in their own image while ignoring his origins
• Even well-meaning Europeans’ childhood racial imagery persists into adulthood
• Every Antillean neurosis is the product of his cultural situation
• External education lets whites accept the black man as culturally white
• External education makes the colonial subject an outsider to both races
• Externally educated Antilles students face a forced choice between French and dialect
• Externally educated blacks disavow their race to prove European identity
• Externally educated intellectuals feel alienated from Western culture and flee to rediscovered Negro civilization.
• Family structure is internalized into the superego and projected into political behavior
• Family structure mirrors and reproduces national authority in Europe
• Fanon argues colonial subjects show psychotic-adjacent symptoms.
• Fanon distrusted the Negro mysticism he himself had felt
• Fanon reads Freud as holding that a normal child in a normal family becomes a normal adult, then argues this developmental model does not apply in the colonial context.
• Fanon rejects reviving a Negro past to ground identity
• Fanon’s analytic aim is freeing blacks from colonial-produced complexes
• Fanon’s claims are scoped to Antillean blacks, not Africans
• Fanon’s closeness to the alienated barred him from scientific objectivity
• Fanon’s method seeks the meaning of racist phenomena, not their mere collection.
• Fanon’s observations apply only to Antillean Blacks, not African Blacks.
• Fanon’s original text reads ‘A normal Negro child, having grown up within a normal family, will become abnormal on the slightest contact with the white world,’ followed by his own hedge, ‘This…
• Fervor is the weapon of choice of the impotent
• For a reason-armed man, contact with unreason provokes the deepest neurosis.
• For a reason-dependent man, encountering pure unreason is the most neurotic experience
• For the Antillean Negro, mastery of French proportionally increases perceived whiteness and humanity.
• For the black man there is only one destiny, and it is white
• Forcing pidgin on black people imprisons them in a white-defined essence
• France’s authority over the black man rests on its intellectuals and institutions
• French colonial freedom only lets the Negro mimic, not be, a master
• French institutions denied Black intellectuals the universality they pursued.
• French society grants educated colonial subjects status only by denying their Negro identity
• Freudian superego formation requires an Oedipus complex the child can repress.
• Genuine black culture cannot emerge under present colonial conditions.
• Going to Europe forces the Negro to reappraise his lot and feel inferior
• Hate must be cultivated and performed, not merely felt
• Hostile society alienates the colonized subject from his own body
• Human solidarity makes every person an accomplice to injustice they do not prevent.
• Human worth depends on recognition by another person
• Hurt by racial hatred, the Black man resolves to defeat white error through reason.
• In the Antilles, perception of people always occurs in white terms
• In the psychological sphere the abnormal man is he who begs and appeals
• Inauthentic love lets the beloved ratify one’s infantile fantasies instead of moving beyond them
• Inferiority complexes intensify most among the most educated colonized people
• Inferiority in Antilleans is collective and environmental, not individual
• Intellectual achievement compensates for but does not cure a deep-seated sense of worthlessness
• Intellectual alienation arises from rigidified middle-class closed societies
• Intellectual alienation is a creation of a rigidified, closed middle-class society.
• Intelligence and philosophy have justified extermination as well as equality
• Interracial marriage can serve the colored spouse as a bid for deracialization and equality
• Interviewer race measurably shifts White respondents’ expressed racial attitudes.
• Jung universalized what was only European childhood psychic material
• Jung’s primitive-archetype theory is vitiated by colonial contact.
• Jung’s universal archetypes are actually just Europe’s childhood projected onto all humanity
• Knowing a past Negro civilization grants no present humanity
• Lack of love in early childhood causes lifelong affective insecurity
• Language hierarchy alone does not create inferiority; colonization does
• Language mastery determines how human a colonized black man is considered
• Learned family authority patterns shape how people respond to all authority
• Learning another group’s dialect to pass as them constitutes alienation
• Liberation announced from without produced psychoses in black slaves rather than transformation.
• Light-skinned Negroes reject darker blacks and seek whiteness through marriage
• Light-skinned, European-educated Black men reject their dark-skinned brothers.
• Literary descriptions reduce the Negro to a penis in white fantasy
• Livingstone’s antislavery writings shaped British public opinion about Africa
• Low-prejudice whites feel guilt when their behavior violates egalitarian norms.
• Lumping all Negro peoples together erases their distinct national histories
• Mannoni claims the colonized’s inferiority complex predates colonization.
• Mannoni overlooked that the torturers of Malagasy defendants were themselves black Senegalese police
• Mannoni reduces the Malagasy to a choice between inferiority and dependence.
• Mannoni studied the Malagasy as if colonial contact never happened.
• Mannoni treats colonial inferiority complexes as pre-existing rather than produced by colonization
• Martinican folk humor codified the absurdity of dark skin in a white world
• Martinican homosexuality arises in Europe as a livelihood rather than neurosis
• Martinique’s collective unconscious is European, so blackness triggers fear there too
• Mastering French makes the Antilles Negro whiter, earning honorary white status
• Mastery of the colonizer’s language confers honorary whiteness on the colonized
• Most black men cannot reach the zone of nonbeing where authentic upheaval is born
• Mulatto families were denied the right to evolve toward whiteness
• Mulatto women’s life-project is marriage to a wholly white European man
• Mutual recognition establishes a symmetrical dependence between self and Other
• Mutual recognition is the sole escape from solipsistic self-enclosure
• Negress and mulatto women pursue distinct psychic projects of whitening
• Negresses and mulattoes differ in how they pursue whiteness to save their race
• Negritude functions as a transitional dialectical moment, not a final end
• Negritude is a transitional dialectical stage, not a final end
• Negritude writers inverted white stereotypes into self-affirmation
• Negro suicide rates far exceed their share of the US population
• Negro suicide statistics contradict claims that Negroes never kill themselves
• Negroes assume the same projective function as Jews for white self-purification
• Negroes’ strivings aim to prove black civilization to whites
• Negrophobia operates on the biological and instinctual level.
• Negrophobic women project onto Negroes the sexual powers their own lives lacked
• Negrophobic women’s fear arises from imagination, not real danger
• Neither Negro nor white exists apart from inherited contingency; freedom demands disalienation.
• Neither Veneuse nor Capécia’s behavior yields a general law of race relations
• Neurotic adult regression in colonial subjects is properly termed paralogical rather than logical
• Neurotic structure combines environmental pressures with the individual’s own mode of reacting to them
• Neurotic symptoms become legible only when interpreted as aiming at a final goal
• No Antillean could think of himself as a Negro until Aimé Césaire appeared
• Objecthood under the white gaze shatters the black man’s self into alienated fragments
• Only psychoanalytic interpretation lays bare the affect anomalies structuring the black complex
• Only psychoanalytical interpretation can expose the affects structuring the colonial complex.
• Only psychoanalytical interpretation can lay bare the anomalies of affect
• Pan-African solidarity on Ethiopia produced no practical black action
• Perceived Negro sensuality is a cultural imposition, not an inherent quality
• Philosophy and intelligence justify both egalitarian and exterminationist positions
• Phobic objects are overdetermined by infantile affect and resist rational correction
• Praising Bantu ontology masks the destruction of Bantu society by segregation.
• Prejudice is an attitude in search of an object, not the reverse
• Progress in the racial myth is moving cannibalism to the past tense
• Psychoanalysis explains adult neurosis through the family constellation
• Racial conflict coexisted with intimate colonial relations rather than arising later
• Racial distinctions operate as active structuring principles, not mere historical residues
• Racial juxtaposition itself generates a massive psychoexistential complex.
• Racially-inflected neurosis may stem from childhood abandonment rather than race itself
• Racism in South Africa stems from its economic structure, not petty official bias
• Racism is a structural feature of European civilization, not the exception of colonial adventurers
• Racism is rooted in concrete material conditions, not ruling-class conspiracy or error
• Racist science invented ‘racial-linked’ genes for cannibalism alongside sex-linked genes.
• Racist science invented chromosomal genes for racial traits
• Racist whites and alienated blacks both exhibit pathological rather than normal human psychology.
• Rational argument cannot correct Negrophobia because it is prelogical
• Reading European literature leads the black colonial subject to enslave himself
• Reclaiming an ancient Negro civilization does not change present colonial suffering.
• Recognition given without struggle never constitutes genuine self-consciousness
• Recovering a glorious precolonial past cannot change present colonial suffering
• Refusing his blackness creates in Jean Veneuse an unconscious irrevocable rift
• Rejected by reason, the black man regresses into irrationality as a deliberate weapon
• Rejection by white reason drove blacks to embrace irrationality
• Resisting the middle-class death of closed society makes one a revolutionary
• Returning Antilleans are diagnosed by their dialect choice as European or unchanged
• Returning Antilleans signal allegiance through French speech or dialect
• Returning Antilles Negroes adopt a critical, oracular superiority over their compatriots
• Returning Antilles Negroes are diagnosed by family as European if French prevails
• Returning from France mutates the Antilles Negro into a deified demigod back home
• Returning to the colonies, the Europeanized Black finds both races reject him.
• Sartre relativized negritude at a moment when Black consciousness needed absoluteness
• Sartre’s Other-concept fails for black consciousness because the white man is also master.
• Sartre’s relativizing destroyed black Americans’ zeal collectively
• Scientific and religious reason proved Negro humanity, yet this victory proved hollow.
• Self-certainty requires recognition from the other
• Self-consciousness depends on being recognized by another consciousness
• Sexual phenomena are central to understanding racial experience psychoanalytically
• Sexual phenomena are central to understanding racial relations individually
• Slavery’s meaning was psychological subjugation beyond mere economic exploitation
• Slaves granted freedom without struggle cannot grasp its cost or value
• Society’s racist structure creates and perpetuates the colonized patient’s inferiority complex.
• South Africa’s racist structure, not petty officials, explains poor white hatred
• South African racism resides in its structure, not in petty officials.
• Speaking pidgin to blacks expresses the demand that they keep their place.
• The abandonment-neurotic withholds love preemptively to avoid the risk of being abandoned.
• The abandonment-neurotic’s fear of rejection actively provokes the very rejection he dreads.
• The abroad-educated Antillean must choose between family and European society
• The absence of the Oedipus complex in the Antilles blocks typical neurotic homosexuality
• The African-European relationship inverted over three millennia before the Negro
• The anguished Negro must prove his whiteness to himself and others
• The Antillean is made white by unconscious processes while lacking white skin
• The Antillean journey to France to become white reveals his real black face
• The Antillean’s late-realized self-recognition as Negro triggers Negrophobia and neurosis
• The Antillean’s Negrophobia springs from an internalized white moral code
• The Antillean’s self-worth is entirely contingent on comparison with others
• The Antillean’s sense of self is entirely contingent on the Other’s judgment.
• The Antillean’s unconscious is populated entirely by white archetypes
• The black Antillean enslaves himself after being enslaved by the white man
• The black man aims all efforts at achieving a white existence.
• The black man becomes black only in relation to the white man
• The black man can become locked into his body as mere object
• The Black man is overdetermined from without, enslaved by appearance
• The Black man needs white authorization even to accept love.
• The black man’s alienation is explained by sociogeny, not merely individual psychology.
• The black man’s inferiority complex follows a double social and economic process.
• The black man’s need to prove equality aims to convince himself, not others
• The black man’s only perceived escape from insignificance leads into the white world.
• The black subject should act on social structures, not keep his place
• The brutal overseers in Madagascar torture were themselves black Senegalese troops.
• The collective unconscious is culturally imposed, not biologically inherited
• The collective unconscious is socially acquired, not inherited genetically.
• The colonial image of Africa forced blacks into self-contempt
• The colonial master rejects reciprocity and demands work, not recognition
• The colonial seeks French refinement to prove he has measured up
• The colonial subject fears being discovered, dreading the world’s reaction to his true self
• The colonial subject’s very identity is constituted by the white man’s arrival
• The colonized Antillean internalizes the culture that enslaves him
• The colonized is forced to wear the stereotype the colonizer has sewn for him
• The colonized Negro’s embrace of negritude style feels like theft to the white man.
• The colonized person’s inferiority is created by the European’s superiority, not pre-existing.
• The colonized’s inferiority is created by the racist, not innate
• The community punishes the returnee’s Parisian pretension with unforgiving ridicule.
• The decisive psychological traumatism of the colonial child occurs in grammar school
• The educated black man offers love with fear and self-abasement to whiter women
• The educated black professional is held under permanent suspicion of incompetence
• The educated colonized suffers an inferiority complex precisely upon assimilation and rejection.
• The educated Negro’s estrangement culminates in a mystical-past idealism that abandons the present.
• The encounter with the real white man triggers the Antillean’s recognition of betrayal
• The English translation renders the follow-up as ‘This statement may not be immediately understandable’ before proceeding to invoke Freud — not ‘readily accepted.’
• The European patriarchal family produces about thirty percent neurotics
• The fantasy of Negro sexuality exceeds any actual sexual experience with them
• The first encounter with a white man oppresses the Negro with his full blackness
• The hypnotic image of Negro drumming triggered the patient’s fear of losing her mother.
• The indifference behind pidgin speech angers blacks more than hostility would
• The laboring Negro fights from lived need, not ideology
• The Martinican compares with peers through the white man as standard
• The myth of the Negro can drive genuine psychiatric alienation
• The myth of the Negro can itself become a decisive cause of psychological alienation.
• The negative-aggressive abandonment-neurotic is egocentric, vengeful, and self-devaluing
• The negative-aggressive abandonment-neurotic is paralyzed by past frustrations and needs vengeance
• The Negress and the mulatto pursue whiteness with distinctly different anxieties.
• The Negress feels inferior and seeks whiteness by internalizing prohibited assets.
• The Negro becomes the depositary of the white girl’s uninvested aggression
• The Negro faces the white man burdened with a past to legitimate
• The Negro in Europe is made inferior, not self-made inferior
• The Negro is forced to wear the stereotype livery the white man has sewed.
• The Negro problem is economic exploitation, not racial coexistence
• The Negro problem stems from colonialist capitalist exploitation, not from racial cohabitation.
• The Negro serves the same scapegoat function as the Jew
• The Negro tom-tom symbol provokes the patient’s fear of maternal loss
• The Negro’s fear is of his own unknown self being discovered
• The Negro’s neurotic conflict offers only two unhealthy exits before a universal leap
• The Negro’s racial drama stays conscious because it is played out in the open
• The neurosis precedes and motivates the racial obsession, not the reverse
• The neurotic conflict between self-denial and self-assertion is resolved only through universal human connection
• The newly educated black man speaks French to mark rupture from his past
• The Oedipus complex does not arise among Antillean Negroes
• The Oedipus complex is far from arising among Negroes in the Antilles
• The Oedipus complex requires a father who accepts being symbolically killed
• The organic or constitutional basis of psychology is a myth one must transcend
• The patient’s alienation stems from fear of the Negro aggravated by circumstance
• The patient’s psychoneurosis rested on a fear of imaginary Negroes formed at age twelve
• The persistence of folklore reveals a group’s real psychic conflicts.
• The phobic object is overdetermined and has previously evoked an affect
• The racial epidermal schema replaces the corporeal schema under white regard
• The racialist daughter-marriage argument exposes incestuous rather than racial feelings
• The racist creates the inferiority of the colonized.
• The rejected Black man defines himself as one who waits and investigates.
• The returned Negro’s adopted superiority is punished by his community’s unforgiving scrutiny
• The returning colonial subject adopts a critical, know-it-all stance toward his compatriots.
• The sixth chapter proposes that ‘a normal Negro child, having grown up in a normal Negro family, will become abnormal on the slightest contact of the white world.’
• The Uncle Remus stories encode simultaneous white love-seeking and hatred of blacks
• The white man’s arrival shattered the Malagasy’s psychological mechanisms along with colonial horizons.
• The white patient’s unconscious imagined black men burning a white man in savage ritual.
• The white woman’s pursuit of Negro lovers sought self-dissolution she could not attain
• The white woman’s rape fantasy displaces onto the Negro an aggression the father rejected
• The woman of color’s love is directed at whiteness itself, not the man
• The young Antillean Negro makes the nigger the scapegoat of his moral life
• Universalizing black intellectuals abandon the masses who lack voice.
• Veneuse retreats into silence at the moment of direct encounter with the beloved
• Veneuse’s blackness is a rationalization, not the cause, of his neurosis.
• When recognition is denied, the Black subject resolves to assert blackness forcibly.
• White acceptance of black intellectuals requires denying their genuine blackness
• White acceptance of the Black man requires denying he is black.
• White Frenchmen denied black men any share in their cultural tradition
• White identification with the Negro springs from projected fear of retaliation
• White masochism arises from guilt over sanctioned sadistic aggression toward blacks
• White men project their repressed sexual desires onto the Negro as biological danger.
• White men’s racial hatred of Negroes is a disguised sexual revenge
• White refusal to release the past drove blacks toward racial pride
• White respondents censored their answers in Fanon’s presence
• White society accepts the educated black only by denying he is genuinely black
• White subjects suppressed racist associations when the interviewer was Black.
• White superiority belief coexists with black men’s compulsion to prove their intellect
• White-Black relations are conducted entirely on the genital level
• White-imposed dehumanization drives the black subject to seek whiteness
• White-produced children’s comics make colonized children identify against their own race.
• Whiteness and blackness are each lived as mythic, opposing existential essences
• Whites defuse Br’er Rabbit stories to protect against their own masochistic admiration
• Women of color internalize prohibited white assets because they feel inferior