Abstract

In her 2019 book, The Black Shoals, Tiffany Lethabo King warns that “settler colonial discourse structures the ways that people think about and simultaneously forget... that Black and Native death are intimately connected in the Western Hemisphere” (2019, xiii). This warning is similar in spirit to Jody Byrd’s call to decenter “the vertical interactions of colonizer and colonized” and recenter “the horizontal struggles among people with competing claims to historical oppressions” (2011, xxxiv). What happens to the lifeways of creolization when brought under the scrutiny of such analyses? To ask this question differently, how might creolization, as a theory of Afro-diasporic experiences shaped in histories of chattel slavery, displacement and migration, working against structures of anti-blackness, approach a vigilance for what Lorraine Le Camp (1998) names the “terranullism” —a Doctrine of Discovery world-orientation that reads land to be colonized as either vacant or all but vacated of civilized human communities—that grounds much of settler colonial discourse?