  Our times are dominated by the postcolonial and anti-essentialist view that differences should not be subsumed under a notion of Black identity which might have worked as a response to colonial negation but does not have any substantial meaning (just what Sartre said in 1948, when he labeled Négritude an “anti-racist racism”, which Senghor and Césaire forcefully dismissed, insisting that their antiracist combat should never be confused with racism, even a counter or a reverse one). As an example, the créolité movement in the Caribbean claimed creoleness as a continuous process of hybridization (“Neither Europeans, nor Africans, nor Asians, we proclaim ourselves Creoles”, the Créolité writers famously stated at the beginning of the manifesto (Bernabé, Chamoiseau, and Confiant 1990, 75)) turning its back on Césaire’s Négritude and his claim of an African heritage as constitutive of his identity: Négritude is ante-creole, they wrote. This movement established itself as following from Edouard Glissant’s philosophy of creolization. This philosophy is based on a distinction between what Glissant calls “atavistic cultures” grounded in some “creation myth of the world” (a group to which sub-Saharan African cultures belong), and what he calls “composite cultures” “born from history” (Glissant 2003, 111). Thus, he asks, “my own genesis, what is it if not the belly of the slave ship?” Not Africa, then, where the ship was coming from with its hideous freight, but the journey itself, the unpredictable becoming of the voyage to new shores, to new continuously proliferating, rhizomatic identities. The Africanness of African-Americans could be another example. The demand to be called African-Americans after having been “Negroes” then “Blacks” has certainly more to do with the internal identity politics of being Americans in the same way Irish-Americans or Chinese-Americans are than with any claim of substantial solidarity with Africans. Pan-Africanism that is engagement and solidarity with the African continent has always been the concern of a tiny elite among African Americans (even if it is associated with considerable names such as Marcus Garvey or W.E.B. Dubois).