....It is why, once again,
there is no use in wasting time
repeating that hunger with dignity is preferable to bread
eaten in slavery. On the contrary,
we must become convinced that colonialism is incapable of
procuring for the colonized
peoples the material conditions which might make them forget
their concern for dignity.
Once colonialism has realized where its tactics of social
reform are leading, we see it
falling back on its old reflexes, reinforcing police
effectives, bringing up troops, and
setting a reign of terror which is better adapted to its
interests and its psychology.
Inside the political parties, and most often in offshoots
from these parties, cultured
individuals of the colonized
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 battlefield. 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 colonized
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 underfed 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 realize they are in
danger of losing their lives and thus becoming lost to their
people, these men,
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hotheaded 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 further. 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 selfcontempt, 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 further. Perhaps unconsciously,
the native
intellectuals, since
they could not stand wonderstruck before the history of
today's
barbarity, decided to back
further 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 holding 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 efforts made to carry out the cultural
estrangement so
characteristic of the colonial epoch, we realize 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.
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On the unconscious 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
rather 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 not a luxury but a necessity in
any coherent program. 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 splendor, 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 Nergo 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
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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 realize that history
points out a well-defined path to him:
he must demonstrate that a Negro culture exists.
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