 But “The Lived-Experience of the Black Man” is really the key chapter in the book. In that chapter, Fanon deploys the conceptual tools developed in previous chapters in order to debunk the remaining legacies of racial essentialism. A good bit of this was undertaken in the first chapter, where Fanon critically reads Aimé Césaire and his articulation of Négritude around the question of language. The existential-phenomenological character of the fifth chapter, however, adds real depth and texture to Fanon’s position. It begins and returns repeatedly to an anecdote in which a white child points to Fanon and declares “Look, a Negro!” Fanon explores how this phrase is akin to a racial slur, how racism is integral to the declaration itself rather than being an addition to it: to say “Negro” is to say an anti-Black slur. In developing this account, Fanon revisits Jean-Paul Sartre’s account of the gaze and how it fixes the identity of the other, here infusing that account with a rich treatment of the structures of an anti-Black racist lifeworld. The white gaze fixes blackness, making it with a slur and epidermal character, thus sealing blackness into itself. As well, Fanon discusses Sartre’s account of anti-Semitism in Anti-Semite and Jew: An Exploration of the Etiology of Racism (1948), noting how it is inadequate to the phenomenon of anti-Blackness as a form of racism. Whereas the anti-Semite fears the Jew because of his alleged power and super-capacity, the anti-Black racist detests the Black person because of his alleged weakness and incapacity. That is, anti-Semitism reflects a panic about Jewish superiority, anti-Black racism reflects contempt for Black inferiority. With this complex in place, Fanon returns with some important sympathy to Césaire’s version of Négritude, exploring the limits and possibilities of poetry for an alternative vision of Black life. Négritude may be naïve and fundamentally wrong at the level of ontology, but it does alter the affective relation of Black people to themselves. That is no small accomplishment. Across these discussions, Fanon develops his notion of the inferiority complex, which is his subtle and important account of how anti-Black racism is internalized by Black people and how that internalization adds complexity to the pathologies of living under colonial rule. Négritude, whatever its limits, is an antidote and Fanon’s appreciation for it is one of the more compelling parts of the chapter.