 In 1952, Fanon published his first major work Black Skin, White Masks. Though just 27 at the time of its publication, the work displays incredible literacy in major intellectual trends of the time: psychoanalysis, existentialism, phenomenology, and dialectics, as well as, most prominently, the early Négritude movement and U.S. based critical race work in figures like Richard Wright. Modest in length, the book is notable for its enormous ambition, seeking to understand the foundations of anti-Black racism in the deepest recesses of consciousness and the social world. The book is Fanon’s major work on blackness. In fact, his focus shifts in the years following the publication of Black Skin, White Masks, moving away from blackness as a problem—perhaps the problem—of the modern world and toward a wider theory of the oppressed, colonialism, and revolutionary resistance to the reach of coloniality as a system. But that shift is unthinkable without Fanon’s early meditations on anti-Black racism. Fanon’s reflections on anti-Black racism and how it forms, then deforms, the subjectivity of white and Black people both, is crucial for understanding the multiple levels of colonial subjugation and the terms of its overcoming. There is something about anti-blackness as treated in Black Skin, White Masks that is a concrete, uncomplicated distillation of coloniality as such. Fanon’s first book, then, can be said to set out the basic structure of his anti- and de-colonial work, initially and emphatically in the terms of describing the effects and affects of anti-black racism.