Passion for post-colonialism and colonial injustice/ Frantz Fanon's passion for post-colonialism was sparked by the French soldiers' unjust treatment of the people of Martinique, where they raped and sexually assaulted women. These troubling events caused Fanon to despise French rule. The colonialist had such a strong influence that physically, psychologically and culturally the colonized were dominated. Another reason for Fanon's strong resistance to post-colonialism was that during his tenure as a psychiatrist in Algeria, the Algerian revolution broke out where Algerians sought independence from France. His testimony before victims tortured in hospitals pushed him to act. He broke all ties with France and joined the revolutionary cause, declaring himself a member of the revolutionary army. He then became ambassador of the Algerian movement in Ghana. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get Original Essay Being a colonized individual himself, he followed what was expected of him as a person fully integrated into the colonialist system. He received a quality French education, served in the French army during World War II, married a French woman, and worked for the French government as a psychiatrist. Therefore, as WEB Du Bois theorized, he had a sense of double consciousness. This double consciousness is the root of his most famous book Black Face, White Masks. The black colonized man must struggle against a social structure based on white and colonial norms and customs, while attempting to accept his unique indigenous identity. This contradictory dichotomy inherent in colonialism could have been generated and further strengthened by his upbringing since he was raised by mulatto parents: his mother has European blood while his father was Afro-Martinican. Inspired by his Martinican teacher, Aime Cesaire, Fanon learned colonial studies and embraced the nascent cultural and literary movement, Negritude, a genre that rejected French colonial domination and at the same time identified with the distinctive African culture of the African diaspora. Frantz Fanon stands out from the body of postcolonial critics because he applied psychology and psychiatry to the thought and attitude of the colonist, the imperialist, and the colonized; therefore he can be read as a critical psychoanalyst. He incorporated the theories of critical psychoanalysts such as Carl Jung's collective consciousness, collective cardarse, and Sigimund Freud's id, ego, and superego to support his position on the black man's consciousness perverted from childhood, instigated from his contact with the white world. From a linguistic perspective, Fanon agrees that language can be used as a tool or weapon in the mouths of colonized peoples to resist conformity and forge identity. The colonist's language is learned and spoken by the colonized, thus a partial erosion of identity as the submissive speaks the language of their oppressor. As a consequence of perceiving the world expressed only in terms of his settler, the colonized black man resorts to undermining his race, desiring similarity to his settler. Fanon also denounced the association of darkness with evil, sin, vice, and white with good, purity, light, etc. Therefore, Fanon's goal was to deconstruct the settler-established binary of color, quality, and race in which the white settler is at the center. and the black colonized are on the margins. Remember: this is just an example. Get a custom article from our expert writers now. Get a custom essay La.