The afterwords offer a brief review of the theoretical ground covered by the chapters and return more critically to the core question under consideration: creative disruption as resistance. In it, I reflect on the journey to writing the book and seek to demonstrate that the idea of a new as a condition of liberation is a fantasy. In the same way the bodies of enslaved Africans discarded at sea which were eaten by fish and other organisms remain with us, the concept of ‘residence time’ establishes the inescapability of what has been and its unexpected ‘reemergence’. The eruption of the sociopolitical and the historical sometimes repurposed, often despite ourselves, within our communicational and relational fields, we must thus anticipate. The ‘trans’ aspiration of the psychosocial is consequently, both naïve and oppressive. Accordingly, I argue that liberation is achieved through remembering or rather through intentionally seeing the past’s presence in the present and that this constitutes a subversive act of witnessing. Witnessing what has been but also of what is—a process facilitated by bodies designated to act as living archives for entire communities. Finally, I propose that theorising our lived reality from oppositional epistemic standpoints, connecting to the creative forces of life in the mist of the inescapable confrontation of death and mourning while bearing memory, is not only central to resistance; it is also key to living a meaningful life.