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Frantz Fanon in Ali Shariati’s Reading: Is it Possible to Interpret Fanon in a Shariatian Form?

Is there a Shariatian reading of Frantz Fanon? What kind of interpretation of Fanon does Ali Shariati present? In other words, what are the features of Fanon that Shariati portrays in his own work? It should be noted that in this discussion, I am not interested in Frantz Fanon as a revolutionary or an ideologue, rather I am looking for aspects that are respected in “social theory” and postcolonial theories, within the broader framework of sociological theories. Thus, in this discussion, certain aspects of Fanon in Shariati’s interpretation are of significance, while other areas of Fanon are out of my theoretical consideration. Thus, if we want to examine Shariati’s interpretation of Fanon, we must do so from within the framework of sociological theory. In his book, History and Recognition of Religions, Shariati refers to Frantz Fanon. It should be noted that Shariati did not write a specific book on Fanon’s ideas and opinions; however, throughout the thirty-six volumes of his collected works, he often cites Fanon, and attempts to express his interpretation of the Caribbean thinker in various ways. Shariati claims that he introduced Fanon to the Iranian intellectual community for the first time. In the book, The History of Civilization he writes, “nobody can accuse me of not knowing Fanon, because I am the first person in Iran who has known Fanon, translated his works, spoken of him, and written and published all his thoughts.”1 Of course, this claim is questionable in-and-of-itself, because Fanon’s works exceed the number of those Shariati refers to in his books. The current existing works written by Fanon are as follows: 1. The Wretched of the Earth 2. Black Skin, White Masks 3. A Dying Colonialism 4. Concerning Violence 5. The Fact of Blackness 6. Alienation and Freedom