Joseph Ephraim Casely Hayford's Ethiopia Unbound: Studies in Race Emancipation (1911) begins expansively, with an epigraph addressed to “the sons of Ethiopia the world wide over,” employing the term “Ethiopian” as a synonym for all African-descended peoples. The novel presents the life of its protagonist, Kwamankra, a thinly veiled alter-ego of the author, as an allegory for the hoped-for nation of Ghana, prophesying the rise of a glorious African civilization. But this pan-African project quickly turns into a vicious attack on black writers from the diaspora, as Hayford argues that “the African in America” is deracinated, culturally adrift, and prone to a crippling self-doubt. Singling out W. E. B. Du Bois for particular censure, Hayford challenges his paradigm of double consciousness, offering his own prescriptions for the emancipation of the race as an authentic alternative. Though he admits the value of The Souls of Black Folk to the cause of black uplift, he takes issue with its central formulation of a divided self, claiming that Du Bois's revelation of the psychic trauma of post-slavery populations has no meaning for colonized Africans. Indeed, he paints both Du Bois and his rival, Booker T. Washington, with the same brush, calling them “provincial” and “exclusive” in their prescriptions for the race, insensitive to the specificity of colonial rule in Africa (163).