While it may be convenient to say that Indigenous Peoples are absent from some Caribbean islands and do not matter for black Indigeneity there, the endless discursivity of their absence is the precise reason why they are, in figurative and critical writings, brought into the dialectic of being: not the master-slave dialectic but its iteration as a settler-native one, in which they work for black 'becoming' and new Indigeneities, serving as the new limit/measure of black identity within the settler nation-State. Moreover, what might seem a singular truth for Wynter's 'islands' is often writ large as a regional truth that functions ideologically. Caribbean cultural critic Stuart Hall, for example, outlines three cultural, historical and geographic differences that he claims are the basis of diasporic Caribbean cultural identity: Présence Africaine, Présence Européenne, and Présence Americaine. The first two are largely cultural, but the final one refers to terra incognita or 'the beginning of diaspora, of diversity, of hybridity, and difference' (Hall, 1996, pp. 116-19). Hall's reduction of Indigenous presence to land 'emptied' by Europeans makes it a palimpsest for Creole cultural enactment and labour. Where, however, Indigenous Peoples maintain an active physical presence, the relationship is more complicated.  
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[^0]:    11 The use of the word 'fetter' in this section is adapted from The Communist Manifesto (1848).
12 For more on Hegel, see Jackson (2012). For desire, see Palmer (2011).