By: Mehr Jan Gidaan TV
In Franz Fanon’s perspective, armed struggle against colonialism is viewed not only as a political or military strategy but also as a profound psychological and conscious remedy. This is a ‘purifying dialectical process’ wherein violence is not merely an exercise of power, but rather a means of psychologically and consciously empowering the subjugated nation to reclaim their lost identity and restore their stolen human dignity; thereby shattering the yoke of oppression. According to Fanon, when the subjugated challenge the imposed colonial power and authority through violence, they simultaneously convey a clear message of resistance to imperialist forces while also shaking off their internalized fear, inferiority complex, and sense of subjugation. Fanon believes that “colonialism is violent in its nature and will only bow down when it faces more powerful violence.”
In other words, colonialism is based on violence itself and its elimination is possible only if there is a more systematic and intense use of force against it. Because it not only inflicts suffering on the enemy, but also, through the violent reaction, psychologically liberates the oppressed nation from its emotional trauma and tension. Thus, armed struggle becomes a fundamental element of psychological reconstruction in society and guarantees a healthy society in the future. Baba Marri also adopted Fanon’s concept in the context of the Baloch movement. In his view, armed resistance not only paves the way for the nation’s sovereignty against colonialism, but also becomes a means of psychological healing for the nation. When a nation engages in practical struggle for its national rights, it restores its self-confidence and gains liberation from the feeling of enslavement. This awareness not only sparks a national awakening but also instills in the individual a sense of identity and intellectual freedom.
Due to the historical and continuous resistance against occupation, Balochistan has become a land where colonialism unleashes its brutal force with full might. The extent of brazen aggression is such that they can abduct anyone from anywhere with ease, kill them after abduction, and then dump their mutilated bodies with utter ruthlessness, solely to instill a deep sense of powerlessness, helplessness, and vulnerability among the local population. This is a continuation of the same series of events from the past, when in the 1970s, young Baloch men were ruthlessly thrown from helicopters, and women were humiliated – a practice that persists to this day.
In this context, Baba Khair Baksh Marri’s philosophical perspective does not limit armed struggle to mere warfare, but rather views it as a movement for the psychological, cultural, and collective awakening of the nation. According to him, this resistance enables the nation to not only break free from colonial domination but also to rediscover its existence, national rights, and culture, while overcoming the lingering effects of colonialism. In doing so, the nation, in Fanon’s words, transforms itself into a ‘new humanity’. This is a profoundly transformative and eternal act that, while paving the way for national liberation, also strips away the artificial masks that intellectuals and certain politicians wear in the name of nationalism, Marxism, and liberalism.
In Fanon’s words, violent public consciousness revolts against all forms of indifference. Smooth-talking orators, opportunists, and charlatans face immense challenges. In a scenario where ornate speeches and writings lie lifeless, like a dead horse, the entire process empowers the ‘armed political struggle’ on two parallel fronts. On one hand, the politics of guns gains strength and power, while on the other hand, politics paves the way for armed struggle, illuminates national consciousness, and provides intellectual foundations for the armed struggle. Indeed, violence is inherently dual-natured, much like Plato’s concept of Pharmakon, serving as both remedy and poison simultaneously. It becomes a remedy when infused with national consciousness; otherwise, it swiftly transforms into poison or reduces a player to a mere puppet. History is replete with such examples. Fanon has devoted an entire essay to the dangers of national consciousness in his work ‘The Wretched of the Earth’.
Fanon’s ‘The Wretched of the Earth’ was referred to as the ‘Bible’ of the Baloch national movement by Baba Marri. In fact, it was a key subject of discussion and study in the Haq Tawar study circles. Baba Marri used to delve into detailed conversations, often spending hours analyzing a single page. This book is replete with national consciousness, which is a more potent weapon than arms on the battlefield. In it, Fanon masterfully presents the dangers of national consciousness, particularly in the context of colonialism, illustrating how national consciousness gradually emerges as a powerful force for national liberation against colonialism, and how to mitigate future threats after gaining independence. Essentially, these ideas provide a comprehensive and profound reflection of national consciousness. This is not just a book, but a political manifesto for any subjugated nation, which not only articulates intellectual and cultural depths but also awakens any oppressed nation intellectually, culturally, and practically.
In Fanon’s view, national consciousness is more than a theoretical idea; it’s a dynamic political force that fuels the power of armed resistance against colonialism. Baba Marri, like Fanon, firmly believed that national consciousness is not merely a lifeless theoretical or abstract concept, but a living, real, and practical force. This force not only provides intellectual awakening to the oppressed but also inspires them to engage in armed struggle against colonialism. This consciousness associates an individual’s identity with their rights and cultural heritage. And simultaneously, it transforms into a reality that fuels a continuous practical struggle against the dominance of imperialist forces. Baba Marri emphasized that when a nation attains the awareness of its rightful existence and claim to its land, this consciousness transforms into an unstoppable force, arrayed against imperialist powers. Thus, Baba Marri, inspired by Franz Fanon’s ideology, outlined a plan of action for the Baloch nation’s intellectual awakening and practical resistance, which provides the unparalleled strength and resolve necessary to challenge imperialist forces, and without which no nation can attain liberation and self-determination.
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