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Sharpe's meaning of bodies changes with race. The two are inextricably intertwined. The black body is one that exists in the wake and that wake creates them as objects. In the wake the  black body has become an object of terror for both the inhabitant of the body and onlookers. The distinction she makes between body and object is that the body is embodied, has agency while the object is acted upon.

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For Butler an object is something predefined, as is the body. As objects are created to fit into a certain mold, so are bodies. The distinction here seems to be that bodies choose to conform to their roles, though their roles and identities are already defined by the body they inhabit. Objects have a constructor, the same does not go for bodies and sex.

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In Davis' piece, object and body are not differentiated necessarily, however the black body is defined as treated by whites as having no soul. Therefore the black body could be used and punished as if it were not feeling, much like an object.

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Luciano writes of queerness, bodies and humanness in response to a photo by Laura Aguilar in which the relationship between body, object and human is put into question. With this photo, the body does not have to be human to be a body. It is queer and undefinable. However the body is also differentiated from the boulder (the object). Though the body is non-human, it is not inanimate. However their relationship is not just opposing. The body has features of the object and vice versa. Luciano's usage of body and object is not fixed. It makes space for the queer, rather than the human in both.

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In this reading of surfaces, Ingold defines bodies and objects as having surfaces through with we interact and make meaning socially. The words body and object are used almost interchangeably in their relationship to surfaces and meaning making but there seems to be an underlying assumption (based on his inclusion of both words) that there is a difference between them. Objects as inanimate and bodies as alive.

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In our readings, the uses of the words body and object are tied up. Their definitions morph and change based on the context, goal and image the author wishes to create. I used dolls as images of the relationship between bodies and objects because they are both representations of the human body (thus defining what a human body is and is not) and physical objects that can be touched and manipulated.

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“Living in the wake means living the history and present of terror, from slavery to the present, as the ground of our everyday Black existence; living the historically and geographically dis/continuous but always present and endlessly “reinvigorated brutality in, and on, our bodies while even as that terror is visited on our bodies the realities of that terror are erased. Put another way, living in the wake means living in and with terror in that in much of what passes for public discourse about terror we, Black people, become the carriers of terror, terror’s embodiment, and not the primary objects of terror’s multiple enactments; the ground of terror’s possibility globally.” (Sharpe 45)

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This inversion has undone the metaphysical assumption that the true essence of things and persons is to be found deep inside them, in an inner core that can be reached only by breaking open the external appearance behind which it hides. It is this assumption that so often leads us to equate the surface with what is ‘superficial’. It is why we distrust surfaces and the meanings they convey: why we think we have to break through them or peel them aside, if we are ever to arrive at real significance. But what if there is nothing underneath? What if surfaces are the real sites for the generation of meaning? Then by mining them, excavating them, or clearing them away, we may in fact be destroying precisely what we seek to find, and that lies under our very noses, convinced as we are that the truth can never be on the surface but somewhere deeper down. (Ingold, 100)

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Is construction something which happens to a ready-made object, a pregiven thing, and does it happen in degrees} (Butler, 11)

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They are operations that bring one surface into contact with another: interfacial not in the sense of crossing a threshold between the exterior and interior of an object or a body, but in the sense of establishing a relation between faces, and not always a sympathetic one. (Ingold, 105)

(babies from the "doll test" by Kenneth and Mamie Clark)

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“in the line of sight of (an observed object); ” (Sharpe, 56)

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More generally, the surface – as it emerges within the field of haptic perception – is nothing like the surface of the object (or body, or head) as it is revealed to optical examination. With the latter, the surface is simply the outer envelope of a form, separating what is inside the form from what is outside. Indeed, it is thanks to the surface that we can regard the form as a coherent and self-contained entity that can be distinguished from its surrounds – or in a word, as an object.

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One cannot easily categorize the figure: sex, gender, race, age are obscured by its position. And many of the conjectures that one might make about this body as “simply” a body—for instance, that it is curled frontally inward and that it possesses arms and legs hidden by this pose—depend on assumptions about what a “proper body” looks like and what it can do.1 (Luciano, 183)

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“They, we, inhabit knowledge that the Black body is the sign of immi/a/nent death.” (Sharpe, 142)

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And there will be no way to understand "gender" as a cultural construct which is imposed upon the surface of matter, understood either as "the body" or its given sex. Rather, once "sex" itself is understood in its normativity, the materiality of the body will not be thinkable apart from the materialization of that regulatory norm. (Butler, 2)

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I began writing this book by trying to consider the materiality of the body only to find that the thought of materiality invariably moved me into other domains. I tried to discipline myself to stay on the subject, but found that I could not fixbodies as simple objects of thought Not only did bodies tend to indicate a world beyond themselves, but this movement beyond their own boundaries, a movement of boundary itself, appeared to be quite central to what bodies "are." I kept losing track of the subject I proved resistant to discipline. Inevitably, I began to consider that perhaps this resistance to fixing the subject was essential to the matter at hand

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“If, as Foucault insists, the locus of the new European mode of punishment shifted from the body to the soul, black slaves in the US were largely perceived as lacking the soul that might be shaped and transformed by punishment... the punishment of black slaves was corporal, concrete and particular” (Davis, 99)

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Butler, Judith. Bodies that     matter: On the discursive limits of sex. Taylor & Francis, 2011.

Davis, Angela Y. "Racialized punishment and prison abolition." (2003).

Ingold, Tim. "Surface visions." Theory, Culture & Society 34.7-8 (2017): 99-108.

Luciano, Dana, and Mel Y. Chen. "Introduction: Has the queer ever been human?." GLQ: A Journal of Lesbian and Gay Studies 21.2 (2015): iv-207.

Sharpe, Christina. In the wake: On blackness and being. Duke University Press, 2016.