Caribbean letters and criticism develop around this specific transformation of the land from palimpsest to black, Indigenous space. Moreover, Wynter's focus on this transformation as humanization parallels the material analysis in works such as those by Guyanese historian Walter Rodney, who claims that blacks transformed and humanized the Guyana coastline (Rodney, 1981, p. 3). Performed on lands that Indigenous Peoples inhabit or inhabited, the time and space of black Indigeneity place Indigenous Peoples' labours for their own wellbeing in the now Indigenous blacks' past. When black emotive and material labour moves beyond its performance and is written as such, we see its epistemological value and the rise of a modern labour episteme that undergirds black belonging. Within this episteme, the immediate product of black labour was cotton and  
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[^0]:    6 See Eric Williams, E. (1944). Capitalism and Slavery, and Inikori, J. E. (2002). Africans and the Industrial Revolution in England: A Study in International Trade and Economic Development.  
sugar for export; however, the land itself is the ultimate product that sutures the gap between labour as alienation and labour as becoming and belonging, or disalienation. In the United States of America, there were arguments in the early nineteenth century, such as David Walker's Appeal to the Coloured Citizens of the World (1829), which echoed Caribbean ones and held that not only did enslaved black labour develop (read: humanize) the American continent, but also that because of it, blacks emerge as legitimate inheritors of the land. ${ }^{7}$