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This kind of posture, that is, the consistent critique of the retrogression inherent in tradition and its proclivity for the fossilization of culture, is directed at Leopold Sedar Senghor. On Senghor, he writes, “it is almost as if he has been trying to exemplify in his own thought and discourse the lack of the analytical habit which he has attributed to the biology of the African. Most seriously of all, Senghor has celebrated the fact our (traditional) mind is of a non-analytical bent; which is very unfortunate, seeing that this mental attribute is more of a limitation than anything else” (Wiredu, 1980:12). Wiredu’s main criticism of Senghor is one that is always leveled against the latter. Apart from that charge that Senghor essentializes the concept and ideologies of blackness, he is also charged with defeatism that undermines struggles for liberation and decolonization. However, Paul Gilroy has unearthed a more sympathetic context in which to read and situate Senghorian thought. In Gilroy’s reading, an acceptable ideology of blackness emerges from Senghor’s work. And in this way, Wiredu’s critique loses some of its originality.