In this way, the current migration—tellingly called fuga poblacional [population flight] by some economists—recalls that of enslaved Africans, who through the nineteenth century viewed mobility as a practice of freedom. Although black fugitive experience could be dislocating and violent as it often included family separation, sexual aggression, and illegal status, it likewise produced what could be termed fugitive cosmopolitanisms, knowledge, and networks that created opportunities for challenging these very oppressive conditions. Knowledge and opposition are then generated not only by staying in place but also by fleeing to other places. In the long Puerto Rican twentieth-century, these practices have become an integral part of a broad political repertoire that continues to generate and articulate centrifugal and centripetal, nationalist and cosmopolitan, and diasporic and indigenizing political imaginings across multiple spaces, temporalities, and vocabularies (Clifford 1994).