  Reflecting on what has been achieved by the Négritude movement, Lucius Outlaw notes that for all the criticisms it has received, “nonetheless, the Négritude arguments, fundamentally, involved a profound displacement of the African invented by Europeans.” And he continues: “It is this African challenge and displacement, through radical critique and counter-construction, that have been deconstructive in particularly powerful and influential ways: involving direct attacks on the assumed embodiment of the paragon of humanity in whites of Europe, an attack that forces this embodiment back upon itself, forces it to confront its own historicity, its own wretched history of atrocities, and the stench of the decay announcing the impending death of the hegemonic ideal of the Greco-European Rational Man” (Outlaw 1996, 67).