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Unlike the Slave, the professional athlete and traditional bride are subjected to accumulation and fungibility as one experience among many experiences, and not as their ontological foundation. Eltis meticulously explains how the costs of enslavement would have been driven down exponentially had Europeans taken White slaves directly to America rather than sailing from Europe to Africa to take Black slaves to America. He notes that “shipping costs … comprised by far the greater part of the price of any form of imported bonded labor in the Americas.

It took some time for this argument to unfold. Eltis suggests the argument ensued—depending on the country—from 1200 to the mid-1400s (1413–23), and that, whereas it was easily and forthrightly settled in places like England and the Netherlands, in other countries like Portugal, parts of southern France, and parts of the Arab world, the question waxed and waned. Again, what is important for us to glean from these historians is that the pre-Columbian period, the late Middle Ages, reveals no archive of debate on these three questions as they might be related to that massive group of black-skinned people south of the Sahara.

And it goes without saying that no piece may leave the board if it is to stand in any relation whatsoever to its contemporaries (asymmetry aside); this would be tantamount to leaving the world, to death. Power relations are extant in the sinews of capacity. For Marxists, the revolutionary objective is not to play the game but to destroy it, to end exploitation and alienation. They see the capacity to accumulate surplus value embodied in one piece, the capitalist, and the embodiment of dispossession as being manifest in the worker.

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