In the 2018 posthumously published, Al-faragh aladhi ra’a al-tafasil (The Emptiness that Saw the Details) by prolific Palestinian writer, Hussein al-Barghouti (1954-2002), three of the collection’s six essays contemplate what Murad al-Sudani calls al-Barghouti’s critical examination of the “essence of place” (jawharaniya al-makan). These three essays – “The I and the Place” (al-ana wa-l-makan), “On the Extinct Place” (‘an al-makan al-munqarid) and “The Illusion of a Beginning … The Specter of Place” (wahm al-bidaya …shabah al-makan) while written separately, exist in conversation with one another to discursively produce al-Barghouti’s astute and intuitive theorization. In the particulars of Palestinian experience, al-Barghouti succeeds in expressing both the distinctive parameters of the Palestinian encounter with placeness - and its disorientations - and its universality. And through what he identifies as the “latency of place within us” he bridges a discussion of the psychological with the material. This is all to say that al-Barghouti - a writer about whom Mahmoud Darwish commented had achieved, in his autobiography Al-daw’ al-azraq, perhaps the most beautiful instance of prose writing in Palestinian literature - has had an immense impact on the landscape of Palestinian cultural production. He has, of yet, however, only had two of his works translated, both into French. This paper makes two critical interventions regarding engagement with al-Barghouti’s writing: Through close readings of al-Barghouti’s essays on place, I explore, first, why conversation with untranslated scholars and cultural producers, like al-Barghouti, is imperative to decolonial praxis, particularly within the field of Palestinian literary and cultural studies and second, I propose the intrinsicality of what Christina Sharpe has called “becoming undisciplined” to this decolonial praxis – that is, the ways in which this “undisciplining” rejects the partitioning of colonial knowledge and advances “new modes” of research. What do we stand to lose by neglecting to put authors like al-Barghouti into conversations with those thinkers partitioned into the fields of, for instance, Black Studies, Indigenous Studies, or Feminist and Queer critique?