double consciousness to suggest there exists an internal struggle to reconcile being both European and Black, which was his main focus in his book. He even characterized the Black Atlantic by the influence of slave trade "routes" on black identity. He aimed to unify black culture with the connection to the homeland as well as the cultural exchanges that occurred afterward. Gilroy's work became popular with the Black diaspora in Europe, and his theories became the foundation for several black power movements throughout the continent. Gilroy argues that occupying the space between these two dialectal subjectivities is "viewed as a provocative and even oppositional act of political insubordination". This means that for black people across diaspora, thinking of the duality in their identity as one is almost paradoxical and conceptualizing and actualizing this is a move of symbolic resistance in modernity. Frantz Fanon Very similarly to Du Bois, Frantz Fanon touched upon the term of double consciousness in his life. In his first book, Black Skin, White Masks, where he expressed his hopelessness at being neither white nor black. Fanon identifies the double consciousness that African Americans face and its source; he claimed the cultural and social confusions of African Americans were caused by European culture. He gave examples of things that he has encountered that demonstrate the double consciousness. He talks about people who preach about completely conforming to being white and says that they are wrong. He also says that the people who believe that complete rejection of whites are also wrong. He then proceeds to talk about why black people adopt cultures that are so strange to him. He talks about how when a Black Caribbean leaves for Europe, they come back speaking a language different from their own. He also talks about how Africans, mostly the wealthiest, tend to have insecurities of not being European enough because they are African. This manifests in buying European furniture and buying European clothes. In addition to this he talks about the way white men talk to African Americans and how it contributes to this problem of double consciousness. He says that when a white man talks to an African American man he is changing his language to a way in which a stereotypical black man would talk, similarly to how one would talk to a child, with different language sophistication and slang. He says that this angers the African