  Within the African continent, there is today a renewed attempt at reviving Pan-Africanism under the form of African unity, what is referred to sometimes as “the United States of Africa”. The African Union has thus divided the continent into six great regions that should achieve economic and political integration in a near future as a significant step towards continental unity. It is significant that the decision was made to consider the African Diasporas a symbolic sixth region. Is that a gesture which will remain simply symbolic, a last tip of the hat from the new pragmatic Pan-Africanism to the lyricism of Négritude about Black Solidarity (it should be noted that Pan-Africanism means that the divide between sub-Saharan Africa and the Maghreb has no significance and that Africans are black as well as of European or Asian descent)? In 1956, Césaire seemed to have been conscious that a “horizontal solidarity” as a response to a shared condition of living under colonial and racist domination was less problematic than a vertical solidarity throughout time binding together peoples who have come to develop very different cultures or, within the same nations, very different subcultures. He still believed in that shared “Négritude” as a “civilization” under which those differences would be subsumed. But above all he believed, against any “incarcerating conception of identity” (2004, 92) that Négritude, ultimately, amounts to the continuing fight against racism: “one can renounce the heritage”, he declared in his Miami address but “has one the right to renounce the fight” when one understands that what is at stake today is not Négritude but racism, “seats of racism” here and there which need to be confronted if we are to “conquer a new and larger fraternity”? (2004, 90–92)