 The introduction to Black Skin, White Masks contains key conclusions and foundational pieces of analysis summed up Fanon’s simple declaration: that Black people are locked in blackness and white people are locked in whiteness. As well, Fanon offers a sketch of the relationship between ontology and sociological structures, asserting that the latter generate the former, which, in turn, lock subjectivities into their racial categories. The chapters that follow are in many ways a long, sustained argument for these assertions, venturing into questions of language, sexuality, embodiment, and dialectics. Perhaps most importantly, Fanon’s opening gambit introduces the central concept of the zone of non-being. The zone of non-being is the “hell”, as Fanon puts it, of blackness honestly confronted with its condition in an anti-Black world. The anti-Black world, the only world we know, hides this non-being to the extent that it ascribes a place and role to abject blackness. But the truth is the zone of non-being. In an interesting and crucial twist, Fanon, in the Introduction, does not describe descent into this zone as nihilism or despair. Rather, he counters with a vision of subjectivity as “a yes that vibrates to cosmic harmonies” (1952 [2008: 2]). Descent into the zone of non-being produces this yes and its revolutionary power, revolutionary precisely because the anti-Black world cannot contain or sustain the affirmation of Black life as life, as being, as having a claim on the world. This claim and this yes is the positivity of what becomes political violence in Fanon’s later work.