by the use of the label 'black'. However, the term 'black', she argues, is used in Australia exclusively to refer to Aboriginal people, while people of African descent are labelled 'migrants'. Further, Guantai argues that her experience of blackness is different again from people who have been racialized in black majority countries (Guantai, 2015). Respondents to Guantai's article dispute her view that non-Indigenous 'black' people are invisible in Australia. Cianan, an Aboriginal person, writes: 'While it is true that Indigenous Australians are regarded as Black, there is nothing in that which precludes other forms of Blackness in the Australian context'. Others claim that Guantai's self-labelling as a black Australian implies that the process of colonization was the same for Indigenous and non-Indigenous 'black' people, which clearly it was not, and therefore undermines Aboriginal sovereignty (Lemoh, 2015; Clarke, 2015). This discussion highlights the complexity around discourses of blackness in Australia, which are bound up with the regimes of colonial power and control that have constructed the category of 'black' and regulate indigeneity, migration and national belonging.