 In other words, looking back six-plus decades later, we can see Fanon’s oeuvre as composed of profound, enduring insights and a body of un- and under-developed work. This mixed legacy in the written work has not limited Fanon’s enormous influence. He was, in his time and certainly in the decades following his death, a hero to and intellectual inspiration for anti-colonial and anti-racist struggle, informing the work of thinkers from all over the global South. Latin American militants drew on Fanon’s insights, as did so many on the continent of Africa and across South Asia. His impact on cultural studies is also sizable. Fanonian concepts inform countless discussions of race, nation, migration, language, representation, visuality, and so on. This is largely due to Fanon’s unique ability to engage across theoretical approaches and, in those approaches, infuse analysis with rich phenomenological descriptions of the body and psyche under colonial domination. Reiland Rabaka’s Forms of Fanonism (2011) is especially interesting here for its careful work to reinscribe these kinds of analysis into the Black radical tradition more broadly.