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Albert Memmi: The Colonizer and The Colonized, Orion Press (New York: 1965)
Summary
In The Colonizer and The Colonized, Memmi’s primary argument is that the collapse of
colonialism is inevitable and that the only means for this eventual collapse will come through
revolt. To substantiate the inevitability of this claim, Memmi invokes extensive use of
colonizer or colonized and to explain their relationship within the context of colonialism. He
pursues a largely deterministic approach in his argumentation, most succinctly depicted in his
statement that ‘man is a product of his objective situation’. (Memmi, xvi) His portraits of
colonizer and colonized emerge from this paradigm, as he maps out the influences of the colonial
context on the ultimate psychological make-up of colonizers and colonized, and hence their
reactions to colonialism.
The colonizer assumes the behaviours inherent in his role (brutality, oppression, exploitation,
bigotry, etc.) after he arrives in the colony and has his actions determined by the institutions and
social rules that already exist there. Memmi asserts that economic gain is the fundamental
driving force of colonialism, which in turn explains the situation of sustained exploitation carried
out by the colonizers. To highlight this determinism, Memmi tests his hypothesis against the
behaviour of Italians – a non-colonial group of Europeans. He points out that ‘having no special
reason to do so, Italians [did] not maintain a great distance between themselves and the
colonized’ (Memmi, 15), placing into context the behaviour of the actual colonizers.
After describing the colonizer, Memmi moves to a mythical portrait of the colonized, as seen
through the eyes of the colonizer, which incorporates the attribution of negative traits such as
laziness, corruption and lack of civility to the colonized. Central to this discussion is the issue of
racism, which Memmi defines as ‘the substantive expression, to the accuser’s benefit, of a real or
imaginary trait of the accused’. (Memmi, 81) He further states that (and here a parallel can be
ambition to turn the colonized into an object existing only as a function of the needs of the
The mythical portrait is not only central to understanding the colonizer’s behaviour but also to
comprehending the context shaping the behaviour and thought processes of the colonized (since
all social institutions and relations between the two groups are founded upon the colonizers’
constructed myths). Memmi also argues that there is a negative correlation between the brutality
employed by colonizers and the humanism and other positive attributes found in the colonized.
However, colonialism not only serves to brutalize the colonized but also to instill in them
inferiority and submission complexes that prevent them from acting to reverse colonialism
sooner.
Having established that the relationship between the colonizer and colonized is unstable by
virtue of its consequences, Memmi then seeks to show why colonialism can only end through
revolt. To dismiss any hope of colonialism ending through the initiative of the colonizers,
Memmi points to left-wing Europeans refusing to accept the status quo and hence acting in
discordance with it, going as far as to support the quest for freedom of the colonized. While
serving to alienate them from the other colonizers, their actions are largely meaningless from the
perspective of the colonized, who continue to group them with other colonizers and show no
intention of advancing leftist doctrines once liberated, to the disillusionment of the left-wingers
According to Memmi, the options thus remaining to bring about the end of colonialism are either
assimilation of the colonized or revolt. Assimilation can never occur because inherent in it is the
overthrow of the colonial status quo, and as such it will never be tolerated by colonizers.
Subsequently, the only tool left to the colonized is to reclaim their liberty by force.
which is the re-establishment of a cohesive societal structure through such means as the
reinstatement of the local language, the disbandment of social institutions created by the
Memmi’s approach is based almost entirely on induction, using psychoanalysis to explore the
actions of the two groups, and relying heavily on personal experience and observation, as
contention regards the external validity of his observations, which he generalizes universally to
all people falling within the category of ‘colonizer’ or ‘colonized’. In his preface, which he uses
as a tool to counter the main criticisms that can be brought against his methodology, the author
states that, for every line of text, he could produce ‘innumerable concrete facts’ (Memmi xii).
Furthermore, Memmi somewhat refutes his own deterministic approach when he repeatedly
states that institutions within the colonial context shape the actions of both colonizers and the
colonized, when in reality colonizers created those institutions in the first place, in accordance
There is also slight incoherence in the argument when Memmi describes the route from the
imbalance inherent in colonialism to the only possible outcome: revolution. In his description of
the psychology of the colonized, Memmi asserts that, once enslaved, the colonized rapidly forget
the concept of liberty, as well as their own days of freedom (Memmi 92). (For an interesting
contrast, see Machiavelli, who warns the prince that those used to liberty who will not forget
their freedom and will fight to recapture it when the opportunity arises.) Since a reversal of the
colonial context is equated with freedom, Memmi does not elaborate on the progression from
forgetfulness of perhaps the most significant motivating concept that would produce revolt and
With respect to variables in Memmi’s hypothesis, the responses of the colonized are dependent
upon the status of colonialism, and as such, as long as colonialism continues, it is inevitable that
the drive for revolt within the colonized will progressively increase until revolt actually occurs.
Memmi however, does not consider exogenous factors to his model, such as the fact that ‘mother
countries’ may, for unrelated reasons, choose to abandon their colonies, which would terminate
the colonial relationship without conflict. Though Memmi’s assertion was correct in predicting
the case of Algeria and other former colonies, it is nonetheless noteworthy that a theory claiming
virtual universality takes such a fatalistic approach without due consideration to alternative
outcomes.
Science
Given the as yet incomplete process of decolonization in progress at the time of his writing,
Memmi’s impact stemmed from his conclusion that the end of all colonialism was inevitable and
his book served as a source of inspiration to leaders of freedom movements in colonial states.
A significant debate addressed by Memmi that is still of relevance today is that of the impact of
European colonialism on colonized nations. Memmi does concede that the colonized were not
advanced prior to the arrival of the Europeans, and that it is impossible to say whether, had they
been left to themselves, they would have made substantial progress in the same amount of time.
Nevertheless, as he points out, colonialism held them back, particularly by preventing the
majority of the population from receiving adequate education and training, hence limiting them
to unspecialized labour. Furthermore, Memmi discusses the impact of the colonial policy against
industrialization, whereby the colonizers saw the most profit in the export of raw materials rather
than finished products that would face competition from the home country. Memmi highlights
his point by stating that, indeed, the Europeans did create infrastructure and bring machinery, but
if the locals were insufficiently exposed to the technology, let alone trained to use it, the benefits
were unsubstantial. These factors contribute to the debate on whether or not unsuccessful
economies in post-colonial states can lay the blame on the European colonial legacy. Where
Memmi differs from Cesaire in this debate is in his toned down rhetoric on the impact of
colonialism on Europe. Beyond depicting the degradation found in colonizers, he does not go
on, like Cesaire, to claim that colonialism would eventually lead Europe itself to perish (Cesaire,
75).
Finally, another debate making this book still highly relevant today is its depiction of the
fundamental causes of ethno-nationalist conflict and to an extent, the strong presence of religious
doctrines in legal and institutional structures of certain post-colonial societies (such as those
employing the Sharia code). Memmi talks of the struggle for solidarity that was accompanied by
the quest to find beliefs or traditions to hold groups together. This was expressed through the
ethnic solidarity at the expense of national solidarity – Memmi 135) as well as through the
revival of religious practices, which, in the process, were strengthened and gained a more devout
following. This also raises the question of whether the lack of success of political or social
institutions in some post-colonial societies can be attributed to the process of decolonization and
its focus on disbanding all traces of the colonialist past at the expense of maintaining efficient
Works Cited:
Cesaire, Aime: Discourse on Colonialism, Monthly Review Press (New York: 2000)
Machiavelli, Niccolo: The Prince, Ed and Trans. David Wootton, Hackett Publishing Company
Inc. (Indianapolis: 1995)
Memmi, Albert: The Colonizer and The Colonized, Orion Press (New York: 1965)
‘If one does not scatter away the original inhabitants, one will not destroy the memory of liberty
or the attraction of old institutions. As soon as there is a crisis, they will seek to restore them’
(Machiavelli 17) This ‘crisis’ in Memmi’s terms would be the climax of colonialism where the
situation has reached such a degree of instability that colonialism will be overthrown.