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are not necessarily found overtly but, rather, as a hidden transcript. Or, as Gilroy puts it, by ‘opaque means’: Created under the nose of the overseer, the utopian desires which fuel the politics of transfiguration must be invoked by other deliberately opaque means. This politics exists on a lower frequency where it is played, danced and acted, as well as sung about. (1993: 134) The inversion of peacebuilding’s vocabulary, as discussed above, illustrates ways in which it is de-legitimised, critiqued, held to account and counterreacted with the articulation of how

in Everyday resistance, peacebuilding and state-making