Sublime

Hawaiians' authenticity as an autochthonous people was and is often tied to their relationship to land and ocean.

We must become undisciplined. The work we do requires new modes and methods of research and teaching; new ways of entering and leaving the archives of slavery, of undoing the “racial calculus and . . . political arithmetic that were entrenched centuries ago” (Hartman 2008, 6) and that live into the present.

out of raw self-interest; the racist policies necessitate racist ideas to justify them—lingers over the life of racism.

Illegibility was a political act.

We sought to make sense of our unique paradox: We have never been more empowered and yet, in many ways, are still so disenfranchised. Social media has granted Black folks a platform to tell our own stories, but it has also made us subject to a new brand of surveillance and unprecedented co-option. How can we find innovative ways to define ourselves

tracking the ways we resist, rupture, and disrupt that immanence and imminence aesthetically and materially.

Still we scoff at the rolling out of so many letters, never questioning who we have been erasing and shrinking into a dry binary default.

There are, I think, specific ways that Black scholars of slavery get wedged in the partial truths of the archives while trying to make sense of their silences, absences, and modes of dis/appearance.