This article examines how mayfield brooks uses spatial, discursive, and vestibular disorientations to intervene within anti-Black regimes of perception in their Improvising While Black (IWB) workshops, which draw from their ongoing life/art project by the same name. Drawing from insights gathered through my participation in IWB workshops as well as through conversations with brooks and other workshop participants, I examine what brooks's guided disorientations do, that is, what they produce kinetically, perceptually, and relationally among participants. I show how brooks's disorientations expand on Sachi Sekimoto and Christopher Brown's conceptualization of racialized regimes of perception by revealing a set of choreographic tropes that undergird those regimes. These include perceiving from a vertical posture, leading movement from the head, navigating based on visual cues while inhibiting responsivity to other senses, turning away from cultural and ancestral context, and relating to self and others as individuals. Drawing on examinations of disorientation within contemporary dance practice and critical race theory, I argue that brooks guides participants into disorienting improvisations that draw attention to, refuse participation within, and generate otherwise possibilities to this choreography.

This article investigates the fragmented knowledges that migrants need to deal with in order to get access to asylum, and the related effects of disorientation it generates on them. The piece argues that disorientation is as a constitutive political technology of refugee governance and develops this argument by focusing on the Greek asylum system. It starts by drawing attention to the multiple technological steps and forced digital intermediations that asylum seekers in Greece need to navigate, focusing in particular on the Cash Assistance Programme, and it shows how asylum seekers need to deal with dispersed knowledges. The article moves on by analysing how the governing through disorientation underpin the asylum legal system in Greece and how this ends up in debilitating asylum seekers and hampering them from accessing rights and humanitarian support. The final section explores how asylum seekers are racialised and treated as deceitful subjects, and argues that not only their speech but also their conduct and behaviour are assumed to be deceptive, and therefore their knowledge turns out to be pointless. It concludes by challenging claims for more transparency and more knowledge as a response to the governing through disorientation.