Jhilila 3The African American alienation was a process and strategy rather than a microcosm of thenormal societal development. This can be read from Geyer who says: Alienation is a process,although marked by a degree of stagnation of fixation, rather than a state
In the collection of poems issued by the African American poets is mirrored, adamantlyand with little dexterity, the general experience suffered by the generation of the 1940s. In theBabilon Revisited, Amiri Baraka tackles one of the most critical issues raised by researchersconcerned with minorities in multicultural studies. Migration and the African Negro Diasporain Europe and America are reflected through the first verses. For the poet, the discourse of the savage other is the legend that these countries made use of to alienate him. The African isdepicted as a vampire who “sucks the life of some unknown Niger.” For Baraka, the Africanman’s name will be known but his substance will never. This leads me to Frantz Fanon’sBlack Skin, White Masks where the black is estranged psychologically by the white idealwhen he becomes not known even to him/herself. For Fanon, the black was taught to seek thewhiteness he will never achieve and to hate blackness which he can nere recuperate.Alienation, in this respect, is not always strictly social it is also psychological. The African is psychologically reduced to a mere phallus that seeks recognition that he finds in his sexualintercourse with white women as it is expressed by Amiri when he says: to concern the whitestomach of maidens. The anima of the black man is a white girl as it is expressed by FrantzFanon when he says:Who but a white woman can do this for me? By loving me she provesthat I am worthy of white love. I am loved like white man. I am awhite man
.‘I was made a white man by lighter, white man talk’ says Amiri. This latter is a little bitambivalent in (UN) identifying himself with the African origins; in
, he says: “we are beautiful people with African imaginations” and proudly refers to Africa yet he says later onthat “Africa is a foreign place”. For him, addressing his “so called people” as he use it.
Felix Geyer, ed. Alienation, Ethnicity, and Postmodernism ( London : Greenwood Press, 1995) X.
Frantz Fanon, Black Skin, White Masks, trans, Charles.L. Markmann (New York : Grove Press, Inc, 1967) 63.