 As Kris Sealey argues, homogenized teleologies such as Sartre presumes puts a stranglehold on the political imagination. Yet Fanon and Amilcar Cabral both worried that in some forms Negritude itself downplayed dynamism, internal conflicts, and the heterogeneity of the diasporic experience. Both suggested that the imaginary projections of homogeneous cultural identities based on shared racialization were the product of alienated middle classes seeking an authenticity they had lost. While recognizing that the group specificity of cultural formations and ideas remained vital, they, together with Kwame Nkrumah, held that we need to retain a capacity to develop historically informed critiques of anti-racist philosophies (Nkrumah 1964; Cabral 1973).