IDENTIFICATION IS not "simply" a political and psychical phenomenon Fanon subjects to analysis in Black Skin, White Masks. It is also, in no small degree, his method of proceeding. His study of race, racism, and racialization succeeds to the degree that his readers-black and white-can locate themselves, their mirror images, in it: "Many Negroes will not find themselves in what follows. This is equally true of many whites.... Those who recognize themselves in it, I think, will have made a step forward" (I2). But, when it comes to women of color, it is Fanon who draws a blank; women of color do not break the horizon ofhis visible.To represent the predicament of the black (male) subject, Fanon turns repeatedly to the machinery of sexual difference. The femininity he does put into play is white femininity. (In this respect, Fanon's strategy for revealing "racial" difference may not really be so far from Freud's strategy for concealing it.) In order to lay bare the operations of the race/gender system
in Black Skin, and through the terms of another writer Albert Memmi. Both members of couple are committed to exploring and colonized subjects to their oppressors. Each of ofsympathy, solidarity, and mutual extent that both Memmi and Fanon men, and men only, the short caption for they offer might be "male bonding." of and Memmi will, I hope, at once revisit their colonial scene and, in a move faithful to Fanon's and Memmi's own examples, disrupt their terms.