In The Philosophy of History, Hegel claims that 'aborigines' $[\ldots$ ] gradually vanished at the breadth of European activity', and that in the New World, 'negroes are far more susceptible of [sic] the European culture than the Indians'. (Hegel, 1991, pp. 81-82). While the focus in black diaspora and postcolonial criticism is on blacks as the ultimate, secular Other after having taken the place of First Peoples, Hegel's dialectic produces two others: an Indigenous one negated entirely through disappearance (although the dialectic of otherness does not work without them) and the black Other, maintained through a greater susceptibility to European culture. Enslaved blacks remain through creolization, or through the place they will come to serve in Karl Marx's materialist dialectic, as a necessary element in primitive accumulation. In Hegel's differing methods of subordination of blacks and natives, the latter are presumed vanished; the former are conceived of as a blank slate, brought in because the latter perished. The idealist dialectic thus makes native disappearance essential for conceiving the black subject in terms of its value for white subjectivity and later, the new, native black self.  
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[^0]:    10 For 'transparency', see Silva (2007).