 The second and third chapters of Black Skin, White Masks theorize interracial sexuality, sexual desire, and the effects on racial identity. Fanon’s theorizations return to one and the same theme: interracial desire as a form of self-destruction in the desire to be white or to elevate one’s social, political, and cultural status in proximity to whiteness. In that sense, all depictions of interracial sexuality (exclusively heterosexual) are for Fanon fundamentally pathological. The black woman who desires a white man suffers under the delusion that his body is a bridge to wealth and access. Mayotte Capécia’s novel I Am a Martinican Woman (1948) guides Fanon’s analysis and he takes her book to be exemplary of the black woman’s psyche and of the limits of interracial desire. The black man who desires a white woman suffers under the delusions of what her body offers: innocence and purity. Fanon draws this from Germaine Guex’s book La Névrose d’abandon (1950) and expresses it directly when writing, in the voice of Guex’s Black man, “When my restless hands caress those white breasts, they grasp white civilization and dignity and make them mine” (1952 [2008: 45]). The white body and Black desire for that body function much as language does in the opening chapter to Black Skin, White Masks: the passage to standing in the world, made impossible by the epidermal racial scheme, and therefore fated to alienation at every turn. Fanon’s analyses are provocative, associative, and infused with the language of psychoanalysis and existential-phenomenology. And, thus, in each turn of the story, interracial desire is pathological, not because of the content of the characters and their desire, but because anti-Black colonialism is a total project that has infiltrated, modified, and calcified all aspects of the lifeworld.