This points to what Fanon sees as one of the limitations of the Négritude movement. In articulating a continental identity, based on the colonial category of the 'Negro', Fanon argues "the men who set out to embody it realized that every culture is first and foremost national". An attempt among colonized intellectuals to 'return' to the nation's precolonial culture is then ultimately an unfruitful pursuit, according to Fanon. Rather than a culture, the intellectual emphasizes traditions, costumes, and clichés, which romanticize history in a similar way as the colonist would. The desire to reconsider the nation's pre-colonial history, even if it results in orientalized clichés, still marks an important turn according to Fanon, since by rejecting the normalized eurocentrism of colonial thought, these intellectuals provide a "radical condemnation" of the larger colonial enterprise. This radical condemnation attains its full meaning when we consider that the "final aim of colonization", according to Fanon, "was to convince the indigenous population that it would save them from darkness". A persistent refusal among Indigenous peoples to admonish national traditions in the face of colonial rule, according to Fanon, is a demonstration of nationhood, but one that holds on to a fixed idea of the nation as something of the past, a corpse. Ultimately, Fanon argues the colonized intellectual will have to realize that a national culture is not a historical reality waiting to be uncovered in a return to pre-colonial history and tradition, but is already existing in the present national reality. National struggle and national culture then become inextricably linked in Fanon's analysis. To struggle for national liberation is to struggle for the terrain whereby a culture can grow, since Fanon concludes a national culture cannot exist under conditions of colonial domination. A decisive turn in the development of the colonized intellectual is when they stop addressing the oppressor in their work and begin addressing their own people. This often produces what Fanon calls "combat literature", a writing that calls upon the people to undertake the struggle against the colonial oppressor. This change is reflected in all modes of artistic expression among the colonized nation, from literature, to pottery, to ceramics, and oral story-telling. Fanon specifically uses the example of Algerian storytellers changing the content and narration of their traditional stories to reflect the present moment of struggle against French colonial rule. He also considers the bebop jazz movement in America as a similar turn, whereby black jazz musicians began to delink themselves from the image imposed on them by a white-Southern imaginary.