In a well-known and relatively long introduction by the French existentialist philosopher Jean-Paul Sartre to the book by the Martinique warrior and thinker France Fanon, “The Wretched of the Earth,” Sartre analyzed the regressive and destructive role of the elite and explained in detail. of the world characterized by the third colonizer. Exactly with Fanon that there is no salvation from colonialism except by destroying it, because he became a gangster, but he talks about the role of the marginal elite that established colonialism, those elites who have the task of mediating between the colonizer and his peoples after his departure from their lands, this bourgeoisie emerging from the nothingness that borrows his words from the colonizer and a hybrid discourse and a political and social practice far from the ambition of the newly liberated peoples, which is inconsistent with their history, points of departure, intellectual and emotional references, and their ethnic and cultural peculiarities, and at its core perpetual Western imperial domination over those colonies and protectorates. These elites, who love white skin and their culture, offer their services and expertise in exchange for satisfaction and other gains, which do not deviate from the sensual gains of money and power, in exchange for preventing their homelands from real growth , welfare, scientific and industrial progress, and final liberation from the slavery of colonialism and its dependence.
Elites like the colonizer feel contempt for their oppressed peoples, transcending their culture, feelings, and beliefs, and even mocking them. Western centralism in that the true roots of human thought and intellectual creativity are the Greek roots, and that apart from those roots, there is decadence and obscurantism, rather barbarism that does not rise to the civilization of the Greeks and the legislation of ancient Rome, and therefore it exhausts itself in the imitation of its executioner and offers hybrid thinking, artificial literature and lame dependency politics, and perhaps to her gift, says Satter, the colonialist with a prize such as the Goncourt.
Fanon’s book “The Wretched of the Earth” presented to him by the publisher, Madarat Center for Research and Publishing, states: “This book is about the relationship between the colonizer and the colonized in how to revolutionize from the bottom up how to preserve revolutions from the manipulations of colonialism and the local elites subjected to it, and although Fanon wrote it for revolutions of liberation.Africa and Asian colonialism from the old colonialism, but we have seen more than ‘ half a century since these revolutions, that the colonial conditions have not changed much, and that what actually happened is that direct colonialism, which has a material and human cost, has been replaced by local colonialism which is cheaper and completely subject to the former colonial powers, its cultural, political and economic interests. is linked to it, within a framework of national, minority and narrow nationalist, minority and national prejudices made mainly by the apparatus of Orientalism.
Marx, for example, noted that the peasants could not revolt against the colonizer because of their tendency towards conservatism – and he was wrong – nor the bureaucracy formed by colonialism, which is his servant, including the parties that was formed during the colonial era. of brokerage and commission at the expense of sovereignty and complete freedom, says Al-Droubi.These parties do not call for violence because they are not aimed at reversing the conditions created by colonialism, and strive for nothing more than may not take. of the colonizer. If it emanates from this mighty hurricane, you fear that it will be swept away by this stormy spirit, therefore it says to the colonizer: We are still able to stop the slaughter, because the masses still trust us. Hurry up if you do not want to risk everything.)
Fanon condemns the so-called educated elites in the colonies, those who hunt for positions and are content with it by their lax men, and he appeals to the avant-garde intellectual to fight with his muscles with his people before giving charity to them by virtues he calls literary, cultural and scientific production. There is no culture for a nation except within the framework of its freedom and sovereignty, and that is exactly what Sartre meant. When he said: (Not very long ago, the population of the earth was two billion, of whom five hundred million are people, and one billion and five hundred million are indigenous people.
The Arab bourgeoisie, for example, has failed in the project of enlightenment. Arab societies have not advanced a single iota on the path of scientific and intellectual progress, and in the political arena, where the transfer of power and the establishment of true democracy of modern Western life – despite its shortcomings – on the contrary increased the dependence of the Arab countries on the colonizer, breaking down Progressive and democratic paths to the point of intellectual, political, scientific and moral castration, and the Arab Achievement Brochure in which only the establishment of camps, prisons and oppression is recorded.Ethics and study programs have been reduced to the pursuit of a superficial culture concerned with shells, individual profiteering and intellectual brokers.There is no spiritual, intellectual and scientific leadership in the way of no progress. and modernization, which in Syria ceded the Alexandretta Brigade in favor of Turkey in 1936 in exchange for personal privileges, and surrendered Palestine to its tragic fate, in exchange for the exclusion of the oil revolution to its advantage and to the benefit of its families and building a fragile consumer community concerned with lust, superficiality and dependence.
It can be said that this fiery introduction to Fanon’s book constitutes a break with Western transcendence, and Sartre tells Westerners it is a book that speaks of us and not us.for him.
Whoever reads this historical introduction by Sartre comes to mind through the pioneering writings of Arab and Western thinkers who support this Sartrean thesis. In Malik bin Nabi’s book, for example, the intellectual struggle in the colonial countries intersects with the content of the Sartrean introduction, which in this bourgeoisie saw nothing but disgust at the smell of the black citizen, for example In Africa, or bitter mockery of the customs, traditions and even religion in Arab societies, a representation but not an exclusion not, while the media abandons its role in the media and the pens abandon their role in sponsoring the politics of truth and the spirit of exposing the forms of authorities that stand behind the curtain and exposing, and industry is nothing more than a form Another form of agricultural ownership and forced labor, if it is brokers and commission, not leadership and development.
It can be said that this fiery introduction to Fanon’s book constitutes a break with Western transcendence, and Sartre tells Westerners it is a book that speaks about us and not us. For him, it is a systematic and intellectual exposition of the backgrounds surrounding the claims of the message of urbanization and modernization carried out by the Westerner in the jungles of Africa and the deserts of the Arab world, which the French writer André Gide previously exposed and rejected, as mentioned by Al-Akkad in his article on André Gide. A bourgeoisie caused a rift in society, the urban community, where the language of the colonizer is predominant and the lifestyle influenced by Western culture and bureaucracies does not differ from the colonial bureaucracy, while the Arab towns and countryside are formed from the indigenous population, where the mother tongue is dominant, and where the lifestyle represents cynicism and contempt for that elite.
Sartre, for example, agrees with the German Arabist Thomas Bauer by saying that this bourgeoisie failed in their mission, but was essentially without a mission, except for their personal interests and special privileges, and Sartre had previously described Patrice Lumumba as (the revolutionary without revolution). A class of clients from the tribe of the revolutionary self, and the pre-Islamic poet Tarfa bin Al-Abd expressed it with his innate sense of the injustice of family members:
Injustice to family is more disgusting
On the soul of the impact of Al-Hussam Al-Muhannad
It is possible to refer to the psychological background of the peoples of the Third World in their dealings with their rulers, media professionals, capitalists and writers. They do not trust them and consider them of a different class than their class, and therefore their statements have no credibility, even if some of them are true because the psychological bridge based on trust does not exist, and it sees that class lives and speaks It thinks in the language and mentality of the colonizer, and therefore the projects of the bourgeoisie and its parties failed miserably, the pens of its writers were broken and the crowd spread around its media as long as it did not have the legitimacy to represent the dreams of those people. To this day, the peoples of the third or developing world, especially in Africa and the Arab world, live in the same situation. flanking with the ruling regime, while not granting the principle of alternation of power and the right of nations to supervise and benefit. Of its national wealth, the upliftment and development of education systems, the efficiency of the legal sector, transparency of the media, equitable development between rural and urban areas, equality of opportunity, the elimination of favoritism, opportunism, tribalism and fanaticism from the lexicon of those societies, and reliance on ability alone, skill and income, all are not received. the attention of this false elite and departure with the act of directing Colonialism leads to secondary problems, and whoever does so will be destined for exclusion and exclusion, and he is deprived of critical, journalistic and media coverage and colonial prices and incentives, which he save only for those who serve his plans.
Sater’s Introduction and Fanon’s book are a roadmap for the African and Asian peoples and the Arab world in the need to complete the final liberation from slavery of colonialism, dependence and backwardness by national democratic systems that represent the people and not the political, cultural and economic feudalism, which unfortunately still grips the suffocation of these peoples, and what are the Monetary Fund, the World Bank and the Paris Club Only mechanisms by which the sharpening of the grip on the future of these peoples is completed, and if a final subject to an unjust, inhuman imperialist globalization.