 Increasingly, this long list of confounding variables for identity political thought is finding philosophical cohesion in anti-identarian models that take somatic life, affect, time, or space as organizing concepts. For example, both new materialisms and neo-vitalist philosophies, in their political contexts, share an emphasis on becoming over being, a “posthumanist” reluctance to award ontological priority to any shared characteristics of human beings (Wolfe 2010), a skepticism about discourses of authenticity and belonging, and a desire to focus on generative, forward-looking political solutions (Bhambra and Margee 2010; Coole and Frost 2010; Connolly 2011). The lines between humans and other animals (Haraway 2007; Donaldson and Kymlicka 2014, 2016), between the living and the non-living (Sharp 2011), and between objects and subjects (Bennett 2009) are radically challenged. The COVID-19 pandemic shows more clearly than ever how the edges of human bodies are porous with our environments. To varying degrees these emphases are echoed in other process ontologies—whether Annemarie Mol’s work in medical anthropology (2002), the reintroduction of bodies as socially and biologically dynamic and intra-active forces in forming political subjectivities (Protevi 2009), or the ways indirect, technologically mediated experience shapes so much of our contemporary “identities” (Turkle 2011). This mass of shifts and contradictions might be thought to mark the end of the era of identity politics. Whatever limits are inherent to identity political formations, however, the enduring rhetorical power of the phrase itself indicates the deep implication of questions of power and legitimate government with demands for self-determination that are unlikely to fade away.