a more 'polythetic' definition of diaspora, insofar as its constitution moved beyond those who were descendants of enslaved Africans (Clifford, 1997, p. 261-68). Kenneth Warren (1993) assessed these changes in theories of the African diaspora, writing that it was the ambiguities within diasporic thought that made particular imaginings possible - not perceived unity or continuity. Further, Africa was not a static place stuck in time that could only be referred to in retrospect; Africanness was as much imagined as it was real and therefore produced a diasporic double consciousness that did not always translate, leading to forms of misrecognition. This iteration of the African diaspora argued for a 'trans-temporal dialogue' (Gates, 2010, p. 62) that must account for varied ways of seeing, being, and knowing blackness. Insofar as experiences of marginalization, dispossession, and oppression are deployed and reproduced unevenly and disparately throughout the African diaspora, broken histories and divergent temporalities problematized earlier understandings of the African diaspora that emphasized unity and continuity.