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[^0]:    10 For 'transparency', see Silva (2007).  
The Hegelian master-cum-slave dialectic as a process of subordination and excavation from the position of the Other is fundamentally a fetter or constraint for blacks, who re-enact its power relationship with regard to Indigenous Peoples. ${ }^{11}$ It preserves the infrahumanity of Indigenous Peoples as necessary for black humanity to be achieved within the dialectic, which offers the last revolutionary potential for Hegelian Aufbebung, loosely interpreted here as transcendence based on overcoming. Indigenous Peoples, reduced to cultural presence or land, are thus necessarily invoked in the methods blacks use to 'root' themselves in the literary traditions and in black Marxist historiography, which repeats Hegel's claim of disappearance when defining its subjects in terms of their labour and through that labour, the possibility of no longer being the 'exact antithesis of the citizen' (Wright, 2004, p. 43). In the dialectic in which Indigenous Peoples are made to work for black 'being', there is a tension that maintains the native other as a necessary limit on the production of blackness within modernity. At the same time, there is the desire for Hegelian recognition for the achievement of native status, viewed as a future orientation for black identity. ${ }^{12}$