In Telling Blackness, I not only center young Africans and Africa in this survey of diasporic life and meaning making but also passionately refuse the lamentable dividing of African Studies and African Diaspora Studies (sometimes synonymous with African American Studies) when the fields were forming in the 1940s. My use of "Black diaspora" as a theoretical frame is meant to reference: (1) a diffuse group of people who have been marshalled into a shared racialized category at some point in time by various interconnected processes, (2) a conceptual location that reconfigures space and the embodied subjects therein, (3) an experience that is realized through praxis and embodied practice and an affective intimacy. It purposefully provides a wider lens through which to view both Africa and what is generally considered its diaspora in African Diaspora Studies (i.e., Black people north of the continent and west of the Atlantic). I share Pierre's contention that a broader ambit is crucial for making out the "interconnected realities of White supremacy" and the minutiae of antiblackness that often escape our attention when we reproduce these kinds of disciplinary divisions and focus our attention on either Africa or diaspora (however the latter is conceived). And, as Telling Blackness establishes, this scope also brings into the view the many varied and interconnected ways Black livingness and aliveness take form"--