How does using the French term for jet lag, décalage, to theorize the gap in time and space that structures diasporic articulation encourage us to think of the period between the dawn of formal decolonization and the present as not merely a structure but an atmosphere of disenchantment: a reminder that diasporic bodies inhabit tactile economies, data streams, born of emotional and financial trajectories that make it impossible to anticipate the ingenious forms of belonging–and exquisite strategies of exclusion–they will ultimately help to erect, however unwittingly?
