When reading conceptualizations of the Black diaspora out of any historical context, one may read those theories and concepts as exclusivist and alienating, from an Egyptian perspective, since modern Egypt has become of little relevance following the death of pan-Africanism which defined Nasser’s anti-colonial project. Africa was one of three circles with which Nasser (1959) associated Egypt, in addition to Arab and Muslim circles (pp. 57–78). However, when contrasting diasporan concepts in their political, historical and cultural contexts with Egypt’s anti-colonial nationalist legacy, one finds that alienation is self-imposed through the nationalist pursuit of an Egyptian modernity stuck in a diasporic “resistan[ce] to crossing over,”(Edwards, 2001, p. 65) and where “political notions of blackness” are untranslatable (Feldman, 2011, p. 152). Deconstructing race as a concept, and anti-Blackness as a byproduct of post-colonial conceptualizations of identity and culture in modern Egyptian consciousness, one cannot avoid questioning Egypt’s location in the diaspora. In this essay, I argue that the European colonialist legacy of whitewashing ancient Egypt is a history of displacement and diasporization. It involved “de-Africanizing” and “de-Moselmizing” Egyptians, leading to a diasporized Egyptian consciousness. In my analysis, I seek a comparative study building upon the work of two distinguished scholars in the Black and African diaspora—Stuart Hall, and Paul Tiyambe Zeleza—who called for expanding African/Black nationalism in the diaspora beyond the Atlantic. Zeleza criticized the limitation of the term/category caused by “privilege[ing] the Atlantic, or rather the Anglophone, …. the American branch of the African diaspora,” (Zeleza, 2005, p. 36). I, like Zeleza, resist the usual “homogenization and racialization of Africa,” and the whitewashing of Egypt in academia (p. 40). Additionally, Hall’s conceptualization of identity in the black diaspora as an analytic lens can help inform our understanding of geopolitical and cultural diasporization of Egypt, which led to Egypt’s geopolitical and cultural liminality. By inserting Egypt into the African/Black diasporan discourse, we can think deeply about African and Black “countercultures of modernity” (Gilroy, 1993, p. 1) that transcend Gilroy’s Black Atlantic, and the different conflicting strands of Egyptian nationalism. And how would that insertion complicate ideas of the African Diaspora, “Middle East,” North Africa, and the Arab region as distorted and divided geographies, and area studies by the hand of Western European colonial “schematic” and “textual” approaches of domination as described by Edward Said in Orientalism?