Chapter 3 – Completing the Decolonization Process
3.2. Fanon’s New Humanism as Alternative to Capitalism
xv). Can the black man identify himself by using tools and instruments of Western civilization?
(ibid.). As argued in Chapter 1.1., Eurocentric methods and epistemology (such as in Marxist theories) are non-employable for theorizations, or in this case identifications, regarding race or the non-West. “If western civilization and culture are responsible for colonial racism, and Europe itself has a racist structure, then we should not be too surprised to find this racism reflected in the discourses of knowledge that emanate from this civilization and that they work to ensure that structural dominance is maintained” (ibid.). It is clear that the ensuing racial economy of science predominantly benefits the rich ‘developed’ countries, and its negative consequences burden the ‘developing’ countries (idem: xvi). European disciplines and discourses are the products of a culture that sees itself at the top of civilization; they assume that everything that the world has generated and produces is by and for the white man (ibid.).
Therefore, a definition of the true ‘black self’ cannot be developed through Eurocentric epistemology which has been developed to ‘other’ the non-European as a non-being. The black man feels insignificant, and is angry because he feels small; for him the only escape is the white world: “Then I will quite simply try to make myself white: that is, I will compel the white man to acknowledge that I am human” (idem: 35-36, 73). Fanon rejects the black man’s desire to become white and argues that the black man must rise above the Western definition of Human and reach out for the universal humanism (idem: 153).
As long as the black man has not been recognized by the other (the white man), he will not feel worthy of being Human: “Man is human only to the extent to which he tries to impose his existence on another man in order to be recognized by him” (idem: 168). This relationship goes both ways, all human beings need recognition from the other to find human reality, to find the universal consciousness of oneself (idem: 169). The black and the white man need to recognize and acknowledge each other, which is a mutuality that is nonexistent in colonial relations (Nayar 2011: 22). Human reality can only be achieved if the other fights for recognition, therefore, the creation of a universal humanism is a world of mutual recognitions (Fanon 1967: 170). Long ago, the black man recognized the superiority of the white man, which is why Fanon argues that today the black man has to demand human behavior from the other (idem: 178-179). Fanon states that both the black and white man need to turn their backs on the inhuman voices of their ancestors and fight for the recapturing of the self; in this way alone can freedom and the existence of a human world be demanded (idem: 180-181).
Fanon is thus not necessarily against universalism in general; however, he is against a specific kind of universalism that is based on superiority and which radiates that Western
founded on the beliefs of dignity, equality, and equity; he is opting for a new understanding of
‘Man’ (ibid.). As is argued in this thesis, and also by Fanon, direct colonial domination may have vanished, however its cultural, economic, political and epistemological oppression has continued and still continues in contemporary capitalism (idem: xviii.). The inhumanity of the present world is not different from that of the past, since all causes of exploitation are analogous; they are all directed to the same entity: ‘Man’ (ibid.). The examples presented in Chapter 2 reveal that racism and colonial structures are ever-present in contemporary capitalism, and like Fanon argued, these are not random examples: “a given society is racist or it is not” (idem: 63). Argued in Chapter 2, slavery was made illegal, however lives on; similarly, Fanon argues: “The white man is a master who has allowed his slaves to eat at his table” (idem:
171). The black man’s life went from one way of life to another; however, his being is still continuously dehumanized. According to Fanon, colonial racism is no different from any other type of racism; these forms of exploitation and oppression are all similar and reveal the failures of ‘Man’ and capitalism alike (idem: 65). Therefore, Fanon’s new universalism cannot arise from the dominant European discourse and it cannot favor a specific culture; it must be newly built and fought for (idem: xvii.). If the current world is to be different, it has to be actively altered to achieve, according to Fanon (idem: xviii). According to Fanon, the black man should stop imitating Europe and their humanness, and instead rethink the question of humanity and create a whole Human (Fanon 1963: 313).
Fanon’s New Humanism is the way forward: “Why write this book? No one has asked me for it. Especially those to whom it is directed. Well? Well, I reply quite calmly that there are too many idiots in this world. And having said it, I have the burden of proving it. Toward a new humanism…” (Fanon 1967: 1). Fanon argues for a New Humanism that is more inclusive and rejects the European model based on exclusion and categorizations (Nayar 2011: 21). Fanon’s New Humanism is about giving voice to ‘the other’ not to those dominating the rest (Sharifi and Chabot 2019: 263). Rather than copying the Western humanism, New Humanism is an initiative to construct a new world order (ibid.). It wants to go in new directions and establish different ways of thinking, living and being (ibid.). Fanon draws attention to the significance of racism, plantations, colonization, nationalism, independence, gender, and the state in relation to what it means to be Human (Mignolo 2015: 110). Fanon has two goals: to overthrow the colonizer and the violence in the colonial system, and the retrieval of the self-consciousness of the colonized; only through these actions can a new identity and New Humanism be created
other racial groups) must define himself as a human being without the European perspective – only in that way can humanism be inclusive (idem: 24).
The recognition of the other (the black man) leads to decolonization, ultimately generating a New Humanism according to Fanon (idem: 23). Once the power imbalances of colonialism (through the abolition of capitalism and mutual recognition) have been eliminated, can decolonization lead to a transformation of humanness (idem: 24). “Decolonization never takes place unnoticed, for it influences individuals and modifies them fundamentally. It transforms spectators crushed with their inessentiality into privileged actors, with the grandiose glare of history's floodlights upon them. It brings a natural rhythm into existence, introduced by new men, and with it a new language and a new humanity” (Fanon 1963: 36). Fanon argues that decolonization is the absolute construction of a new ‘Man’, in which the ‘object’ that has been colonized becomes ‘Man’ during the process to freedom (ibid.). The anti-colonial struggle and its political involvement is therefore the foundation of a New Humanism because it enables the emergence of a new consciousness (Nayar 2011: 28). After this struggle, there is the disappearance of colonialism but furthermore that of the colonized man; this struggle for a New Humanism is prefigured in its methods and therefore involves all classes of people who desire the creation of a new human reality (Fanon 1963: 246).
After decolonization, comes a revolution based on socialism and equality; Fanon points to a collective ethics: the equitable distribution of resources, wealth, and labor (Nayar 2011:
26). Where Marx spoke to the oppressed European laborers, Fanon spoke to his “brothers in Africa, Asia, and Latin America: we must achieve revolutionary socialism all together everywhere, or else one by one we will be defeated by our former masters” (Fanon 1963: 11).
Fanon argues that colonialism, and thus contemporary capitalism, is characterized by a fundamental asymmetry in the distribution of resources (ibid.). Fanon’s emphasis on socialism implies that he favors a collective ethics of the new nation over the individualistic principles of the West (Nayar 2011: 26). Capitalist exploitation and monopolies are the enemies of countries in the South and East (Fanon 1963: 99). Ex-colonial powers are kept intact via economic trade channels, making them dependent on those ‘ex-colonial’ powers; therefore, freedom and New Humanism require a socialist redistribution of wealth (idem: 98). A New Humanism based on socialist values is completely centered on the Human as a whole and grounded on the belief that ‘Man’ is the most valuable possession; this leads to harmony and rejects the economic and political power of a few (idem: 99).
Recognition, decolonization, and a revolution toward a New Humanism will come into
Humanism, Fanon thus challenges and moves beyond the Western and capitalist logics of what it means to be Human. New Humanism seeks to achieve self- and mutual recognition, dignity, and socialism. Through this new type of humanity, new ways of living are created based on equity, diversity, and inclusivity (Hudis 2020). New Humanism goes beyond the abolition of capitalism and seeks alternative ways of being in a future world without colonial relations.
Fanon presented the world with a way forward: beyond capitalism and toward a New Humanism.
Conclusion
This thesis set out to explain the relations between race and class and further argues for the rejection of capitalism through establishing the relationship with colonialism. This thesis studied capitalism and colonialism together, as they go hand in hand, to provide the reader with a full perspective on the way that decolonization ultimately means the rejection of capitalism.
The arguments are developed by analyzing and focusing on the ideas of Karl Marx and Frantz Fanon to make a theoretical contribution to the debate on the possibility of a decolonized world.
The problem that this thesis focused on is that race and class are often not studied intersectionally, which makes it difficult to argue for the relationship between capitalism and colonialism/racism. Postcolonial theory is employed in this thesis to contribute to the insufficiencies in Marxist theories, where there was not enough attention payed to the significance of colonialism and race. The thesis argues that a modern abolitionism perspective is necessary to reveal the exploitative nature of capitalism and the ways in which it leads to unfree labor and modern slavery, which is why modern abolitionism has to focus on the rejection of capitalism to end slavery once and for all and toward a New Humanism. Fanon’s New Humanism is a possible alternative to capitalism, where it provides new human relations that are not based on European principles. The thesis presents the readers with arguments as to why it is not possible to decolonize without the abolition of capitalism, since colonial relations are inherent to the capitalist system and therefore answers the research question: In which ways is the rejection of capitalism a prerequisite for the completion of the decolonization process?
Chapter 1 discussed the epistemological grounds for leaving out race in Marxism, and established the connection between class and capitalism, and race and colonialism. Marxist theories focus mainly on Europe and its epistemology has a certain Eurocentrism to it. Marxist theories often disregard cultural and social-relational changes that originate outside of Europe and that have been appropriated by Europe in the development of capitalism. The reason for neglecting the category of race thus has to do with its dominant focus on class which is simultaneously defined within the geographical space of Europe. Therefore, its theoretical constructs and methods have an unconsciously Eurocentric tendency, as the analysis is Europe-based. To be clear, the thesis does not disregard Marxist theories, it does however seek to build on Marx and close the gap between class and race, illustrating how these categories intersect and cannot be studied separately, especially regarding capitalism. In short, postcolonial theory tries to correct for the Eurocentric bias in Marxism and tries to contribute and critique it in such a way that these theories can have a more comprehensive function regarding the historical,
sociological, and political analyses of countries in the South and East. This chapter uses perspectives from authors such as Stuart Hall, Lisa Tilley, and Robbie Shilliam, who have already written around the intersection of race and capitalism, to argue why these intersections are important (especially regarding the topic of this thesis) and how these intersections are often overlooked in several Marxist studies. It is argued that these intersections cannot be neglected to be able to provide the world with a coherent and comprehensive picture of how capitalism works to create inequalities intersectionally.
In Chapter 2, it is argued how colonialism and capitalism went hand in hand from the beginning to the contemporary world, which is why racism is integral to the contemporary capitalist system. The chapter illustrates that it was not a linear development in the direction of capitalism, however, argues that the two collaborated to create an inherently racist system of production that continues to this day. It continues to argue against the notion that capitalism supposedly ‘ended’ slavery, contending that capitalism and colonialism worked together, and that contemporary capitalism is constantly creating and exacerbating new inequalities and new forms of slavery. The chapter goes on to perceive upon contemporary capitalism’s inequalities from a postcolonial Marxist and racial capitalist perspective. It provides the reader with examples regarding the exploitation of indigenous peoples, how COVID-19 disproportionately impacted black and minority ethnic groups, the uneven effects of climate change on people in South, and the exploitation of people from the South/East in the fast fashion industry. Through the perspectives of postcolonial Marxism and racial capitalism it is observed how unequal, unjust, and racist the capitalist system is. It is argued how the collaboration between colonialism/racism and (contemporary) capitalism led to the creation and exacerbation of inequalities. Capitalism is colonial and racial because the global economy depends on the oppression, exploitation, and sometimes forced labor of those who have been subjugated and racialized for centuries during colonial and modern times. The chapter ends with arguing how abolitionism is still relevant in contemporary times. The chapter presents the reader with a few examples in which is demonstrated that unfree labor and modern slavery still exist today, disproportionately affect black people, and ultimately are the result of capitalism. Modern abolitionists, therefore, need to concentrate their efforts on the abolishment of capitalism in order to end its colonial, racist, and exploitative structures; capitalism needs to be rejected in order to complete decolonization and end all forms of slavery. To effectively oppose racism and slavery thus means making the fight against capitalism a priority.
In chapter 3, it is first revealed how the Western definition of Human creates ‘otherness’
Haraway it is argued that the discourse regarding ‘Man’ is grounded on a European epistemology which maintains power relations and created hierarchy. The Human is therefore always a white European man and his violent and racist actions are therefore legitimized, as he is at the top of civilization. To overcome this, Fanon’s New Humanism provides and alternative for capitalism as well as the Eurocentric hierarchy of humanness. Fanon is critical of the Western notion of the Human and explains how it ultimately led to internalized hatred within the black man; he has no perception of himself as he is constantly trying to live up to the white definition of Human – ultimately set up to fail. Western humanism is inherently based on colonialism and racism and therefore the black man can never be Human. It argues that colonialism and therefore capitalism depend on unequal power relations and is dependent on the exacerbation of the black man. The reader is provided with Fanon’s New Humanism as an alternative to the current way of living, providing a way forward. New Humanism entails mutual recognition, self-consciousness, decolonization and a revolution based on socialist principles; it challenges and moves beyond capitalism and the Western logics of what it means to be Human. This way, new ways of living are created based on equity, diversity, and inclusivity – forever leaving behind colonialism and capitalism and toward the complete Human.
After answering the research question, it is important to theorize what this implicates for the future and provide the reader with a few insights. The arguments provided in this thesis reveal how capitalism is inherently racist and, therefore, to decolonize, capitalism is to be abolished and a new Human is to be constructed. This thesis removes the missing link between postcolonial theory and Marxist theory, it does so intersecting race and class and building on the perspectives of postcolonial Marxism, racial capitalism, modern abolitionism and Fanon’s New Humanism. The thesis therefore provides the reader with a comprehensive perspective and in this way societal and analytical solutions can be developed. The societal solution that is provided is the construction of a New Humanism that goes beyond just the abolition of capitalism in a way that it creates a new human reality and inclusive way of living and being.
New Humanism is therefore an inclusive solution to the inequalities that are created and exacerbated intersectionally in colonial capitalism. The thesis provides the reader with a new way of looking at the world, revealing that the world is not static or completed. Humans are not independent entities, we have the ability to change our thinking and we have to demand the same from other humans in order to construct a world that is just, equal, and inclusive for all beings.
Analytically, the thesis reveals the importance of a complete intersectional analysis of capitalism’s implications on the world. The thesis provides a comprehensive, however certainly not finished, basis for future empirical research and a foundation for more theoretical research.
Future research needs to be done on how New Humanism can be practically constructed and created, although Fanon’s views are insightful and revolutionary, they need to be further defined in order to replace and reject the current system. To begin with, to construct a New Humanism, people need to intrinsically acknowledge and conclude that the current world is not inclusive and based on Eurocentric principles that inherently exclude others, and what is more, exploit and enslave the black man. Therefore, further research needs to be done to create more awareness and trigger ‘Man’ to change human reality. Additionally, further theoretical and empirical research has to be done on the inclusion of other important intersectional categories (such as gender, religion, and sexual orientation); which brings me right to the limitations of this thesis.
The thesis purposely focused on the intersections of race and class, because these two social categories were most helpful to connect colonialism and capitalism, and additionally, to narrow the scope of my study. However, this unfortunately leads to a less comprehensive perspective on the ways colonialism and capitalism affect other intersections, and especially gender. The black woman was for the most part left out of this thesis, however, not suggesting that she is not important or that she has exactly the same experiences as the black man. I recognize that gender is an important social category which intersects with race and class, and influences knowledge, power distributions, and individual experiences. Therefore, it is important that future research analyzes and theorizes about the implications of capitalism on the intersection of race, class, gender, and possibly even other important social categories. The thesis, however, hopes to have provided a more coherent perspective on the ways in which capitalism and colonialism are two sides of the same coin and have to be rejected together in order to create a new human reality. Moreover, it hopes to inspire for more in-depth future research to catalyze the process of knowledge creation for New Humanism to revolutionize the world.
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