![]() It explicates the colonised for themselves. The most salient feature of Fanonian theory is that it does not analyse the coloniser. Recently coined terms like hyper-colonialism and digital-colonialism are testaments that colonialism still exists. After reading him today, it is easy to conclude that colonialism is not a story of the past, rather it is an ever-evolving construct. On this occasion, we in Pakistan may have to review his theories from our socio-political perspective. On Fanon’s sixtieth death anniversary, his admirers would be discussing the relevance of his observations and the way he theorised the colonised-coloniser relationship in various regions of the world. This book was published when he was only 27. The psychological analyses of not only colonial conditions but the socio-political situations of any region, for that matter, are different after the publication of Fanon’s first book Black Skin, White Mask. He is undoubtedly among theorisers who revolutionised their domains of expertise. Born in a French colony, Martinique, qualified as a psychiatrist, worked as a mental health professional in another French colony, Algeria, and witnessed the impacts of colonial rule on the mental health of the colonised in his professional capacity, wrote about it, resigned from the job, joined the National Liberation Front of Algerian freedom fighters as their spokesperson and an ideologue, died at the age of only 36 and left an everlasting legacy for psychological analyses of socio-political conditions. One can easily infer this conclusion after reading Dr Frantz Omar Fanon’s (1925-1961) work, published in his lifetime and posthumously. It is not only an outcome of a form of psychopathology but also induces psychopathology in the colonised societies. Colonialism is not only pathological but pathogenic as well. ![]()
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