Yet the combined refusals of “yo no me quito,” “yo sí me quito,” and “yo no me olvido,” are reconfiguring Puerto Rican politics in critical ways. If colonial-capitalist politics continues to see “populations” as objects of capital and state and bodies to be administered, extracted from, and expelled; in contrast, indigenizing, fugitive, and diaspora practices affirm the right of both rootedness and mobility according to individual and community needs. As Perisic argues for solidarity networks in the context of the European debt crisis, these modalities also offer “an alternative model of doing politics, organizing the economy, living collectively, and responding to a crisis” (Perisic 2017). In this regard, although many are urging the government to come up with a plan to repoblar la isla (“repopulate the island”) (Padilla 2017) and put a stop to the flight of professionals, loss of taxpayers, and depression of housing prices, this emerging politics is disrupting the dominant frameworks by asking the more fundamental questions of “Too many people for what?,” “How do people want to live?,” and “How should communities organize themselves to live that life?”