 In the immediate half-decade that follows the publication of Black Skin, White Masks, Fanon revisits key claims about anti-blackness and the possibilities of Black life that enrich, deepen, and widen his formulations in 1952. One of the questions that arises quite naturally from Black Skin, White Masks is how well, if at all, the concept of blackness developed therein travels across the Caribbean to the United States, or from the Caribbean to Africa. Fanon does not spend much time discussing the United States; while some of his unpublished work, recently collected in the volume Écrits sur l’aliénation et la liberté, shows a keen interest in the work of Richard Wright, and the early rustlings of the early civil rights movement (along with Wright) are mentioned in Black Skin, Whites Masks, Fanon’s move to refine and nuance his account of blackness turns to Africa. In the 1955 essay “West Indians and Africans” (“Antillais et Africains”), Fanon renews his critique of the Négritude movement and its nostalgic orientation toward the continent. In a provocative association, Fanon concludes the essay by linking “the great white error” of colonialism with his characterization of Négritude thinking as “living in the great black mirage”. (1964 [1994: 27]) Alongside that criticism of Négritude, Fanon blends personal history, reportage, and a bit of existential-historical sensibility in discussing the differences between Afro-Caribbeans (West Indians) and black Africans. Fanon’s occasion is the Second World War and the experience of West Indian and black African soldiers fighting side by side, which allowed intimate exchange about racial identity. These exchanges, on Fanon’s account, return again and again to the notion that West Indians are not Black enough, perhaps not Black at all, which he implies adds to the psychological and moral appeal of Négritude. A key lesson to draw from this essay, especially in light of the work that follows it, is that Fanon’s skepticism about blackness as an identity—inextricably bound to anti-blackness—moves him further and further away from concerns about the Black experience. This move is deeply connected to his time in Algeria, as we see below.