This 'total alienation' solidifies black belonging as more entrenched than, and oppositional to, white settler/master becoming. Wynter's assertion that resistance - rather than assimilation or emancipation - grounds blacks' remaking of themselves as 'new natives' alerts us not only to the fact that resistance is a structural component of black becoming, but also to the fact that blacks' anticolonial nativity traverses slavery and its modes of freedom.  
Resistance is, however, still located for Wynter in a particular time-space. Her invocation of the Americas as a 'new land' places black Indigenous becoming within the time of European western expansion in the Atlantic and within the space of the plantation, and the global markets and rise of capital it engendered. ${ }^{6}$ While the specific models of religion, culture, and society upon which blacks drew preceded their entry into the New World, enslaved peoples mobilized them only as anticolonial tools rather than antecolonial ones, a significant, but not singular, dimension of First Peoples' Indigeneities in the Americas. By locating the 'humanization' of the land within this time-space, Wynter, too, invokes the land as palimpsest for the black native, which means that specific elements of white settler power undergird this nativity.