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[^0]:    2 All figures for the number of enslaved peoples are taken from Nellis, 2013.
3 For these shifts, see Mamdani, 2001; Farred, 2008.  
burden of establishing his or her right to the land [...]' (Deloria, 1973, p. 58). As non-Indigenous, involuntary settlers, Africans brought to the Caribbean and the Americas have had the burden of two labours: their physical labour on the land for white well-being, a labour that is eventually captured by the colonial and postcolonial States, and a more profound labour for their own being and belonging, within which they are transformed into natives. This second labour, along with its manipulation and rejection of the work black bodies do for white humanity, calls for a rethinking of black, New World Indigeneity in terms of its rejections of and 'complicity' with white, settler power and its grounding in Enlightenment humanism, a phenomenon Chickasaw scholar Jodi A. Byrd calls 'arrivant colonialism'. ${ }^{4}$ This complicity encompasses both the hegemonic expressions of black nativity where arrivant native status is consolidated by post/colonial State power (e.g., the Caribbean) and the deployment of a labour episteme, and non-hegemonic ones (e.g., North, South, and Central America) where the episteme is active but foreclosed within the settler State.