I thought of blogging about this because it is related to my part in the presentation tomorrow, but since we have limited time to give our parts, here are some more interesting points I picked up when reading Fanon that I won’t cover in my presentation.
Fanon talks a lot about the undeniable violence wrecked on the colonised by the coloniser, and about how this violence is not limited to specific cases, but is something that is universal and “can break out anywhere” (Fanon 42). What I found most interesting is the discourse that both the coloniser and the colonised enter into in the act of imperialism. Because both parties participate in this colonial discourse, only the colonier can understand the language/meaning in the violence of the colonised (and vice versa); this is due to the fact that the colonier has also wrecked the same violence on the colonised, and will therefore recognise the similar retaliation. In Forster, despite the fact that the characters simply cannot come to any complete understanding of each other, there still exists the common recognition of violence (specifically, imperial violence) between the coloniser and the colonised.
Thus, the idea of the British Quest in India is one that is fraught with the kind of violence that Fanon identifies. Forster uses various metaphors, motifs and analogies that capture the action-reaction cycle (referred to by Fanon as “extraordinary reciprocal homogeneity” 46) of imperialism. Thus, we are forced to wonder if reciprocal violence is indeed a necessary evil in the discourse of imperialism and postcolonism. The “intuitive” (33) understanding by the colonised identified by Fanon certainly reiterates this- if the colonised know nothing but violence in the act of imperialism, they will undoubtedly think that violence is the only way of responding to it. If we think of imperialism as a unique language, then the only means of communication will therefore be using the same language.
Lastly, Fanon observes that even with independence, the colonised have regained “moral reparation and… dignity” (40), and that the only way to seek solace in their unwitting participation in the colonial discourse, they have to engage in violence to purify their history and achieve equality with their colonisers. Therefore, ironically, to cancel and forget colonial violence, the colonised have to acknowledge and even enter into that which they are trying to triumph over in order for it to vanish from the history books.