 In many post-liberation, post-slavery writings, racial identity began to signify differently than it had for the colonizers: it came to mean group identities and forms of life that had been forged by historical processes involving not only colonialism but also the forms of resistance devised by the colonized. Generic terms like “Black” would change their meanings to signify new group formations whose content or unifying elements referred both to the enforced diaspora as well as new forms of collectivity and resistance. The generic term “Indian” itself denoted a widely diverse set of communities, initially united only in that it was used by settler societies to project negative attributes on all indigenous peoples. In this sense the term had elements very similar to other racial terms. Yet it began to signify something more substantive as well as more positive: a difference of historical experience, values, and practices that cut across many particular differences between indigenous groups. There is ongoing debate today about the validity of such a broad term, but there is agreement that the term “Indian” signifies not only what was done to the peoples it signifies, but broadly shared forms of religiosity, community, and relationality (Teuton 2008; Pratt 2002; Burkhart 2019).