The protest and movement #BlackLivesMatter that began in 2012 has fueled a national will of resistance to State violence and has nourished a sense of humanity that demands the valuing of all Black people. As part of the U.S.'s long history of systemic racism and its histories of local resistance, #BlackLivesMatter (BLM hereafter) has renewed "national attention to the disregard for the lives of young Black men by the established structures of power . . . [and] calls for a deeper humanity." In this nationally visible moment of moral outrage about the disposable treatment of Black people, BLM pushes the grieving of marginalized people of color into the public eye and the nation's historical narrative. BLM's ideological and political intervention is a call to change the existential and sociopolitical conditions for Black lives. The authors argue that, as a movement in history and a public project at this moment in time, BLM reframes for society who matters as a human life. In the first section of the article, their analysis begins with the relationship between precariousness and mattering, arguing that BLM's protests are enacted through contesting the grievability of precarious, lost Black lives, thereby claiming Black lives recognizable as a human life. In the second section, they build on this analysis with a discussion of interpellation, dispossession, and haunting. Their argument here is that the sociopolitical differential distribution of precariousness (vulnerability) is enacted often through geographically-located racial inequality and spatially distributed dispossession of mattering. In the final section they argue that BLM's dimension of consciousness-raising also has an educative message for formal schooling: it cannot operate outside of BLM's national educational undertaking, for schooling too is hailed by BLM to recognize that all lives matter only when all Black lives matter. The authors connect BLM's educational message to schooling through its call to renew an examination of schooling's own racialized conditions of mattering. They suggest a pedagogy of hauntology, constituting an education for grievability, as one way for schooling to respond to this call.