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We bring the concept of internal colonialism—developed by Indigenous and racialised activist‐scholars in Abya Yala—into conversation with settler colonialism, white supremacy, white privilege, and Indigenous fleshed or embodied politics. Our goal is to incite fraught hemispheric conversations about the internalisation of coloniality by subaltern peoples, anticolonial struggles, and the relevance of internal colonial structures of dispossession in the making of Latin American nation‐states. We believe in the power of establishing dialogue/cooperation between grassroots Black, Indigenous, and racialised thought against colonialism in Abya Yala and Turtle Island. A reading of these contributions suggests that binary classifications—oppressor/victim, dominator/dominated—trap our imagination, destabilising commitments to decolonisation. We focus on the construction of the environmental state in Chile, conservation discourse in the Riviera Maya, the rise of corporatist rule in southern Mexico City, and cuerpo‐territorio mapping in the Ecuadorian Amazonia. We propose that a relational reading of colonial power dynamics enables opportunities for liberation. [ABSTRACT FROM AUTHOR]

This article examines how settler legal orders in Eastern Navajo Agency produce conditions of impasse that defer investments in life sustaining infrastructures, like roads. Focusing on the conjuncture of infrastructural decay and jurisdictional friction amid an oil and gas boom, I elaborate a concept of “gridlock” as a deadly effect of settler governance. Unfolding stories about road maintenance, school access, and emergency medical transport, the article describes gridlock as a space of both impasse and improvisation that Diné residents inhabit in moving through a region engineered for their immobility. [ABSTRACT FROM AUTHOR]

In November and December of 2021, the Fraser Valley in southwest British Columbia suffered extreme flooding due to an atmospheric river. Although the event was attributed to climate change, I suggest that the recent floods must be understood through the historical geography of flood control infrastructure in the valley, particularly dikes. In this article, I trace the development of these infrastructures from the beginning of colonisation to the completion of the first state‐managed diking system in the early 20th century. I argue that at the same time as dikes secured land for settler farmers, they exposed Indigenous peoples to new hazards—ironically including floods—and multiplied the damage of future flood events. Building on geographic literature demonstrating the participation of dike infrastructure in racialised capital accumulation and settler colonialism, I highlight the way that dikes have abetted these projects through the uneven spatial production of vulnerability. [ABSTRACT FROM AUTHOR]

This paper traces the temporal tactics of continually renewed coloniality—where some impasses are made to appear insurmountable while others demand swift solutions—in relation to housing and mining at Borroloola in Australia's Northern Territory. Distinct policy and regulatory regimes encourage analyses that set housing and mining apart. Yet together they signal the settler state's simultaneous remedial and extractive orientations to remote Aboriginal communities. Mining leeches into housing, and housing is a promise extracted from late liberal recognition, for community members forced to wait for promised amenities while fighting for long‐term environmental protections. The analysis demonstrates the central significance of temporal control to settler colonialism: by selectively deferring action; by producing the appearance of actions that are not actually taken; and by intervening to expedite processes that serve the interests of extractive capital. We argue that the confection of intermittent urgency to intervene is a key feature of the deferrals enacted by Australian settler governance, as it rations remedial solutions and displaces harms into mortgaged futures. [ABSTRACT FROM AUTHOR]

In their claim to distance from reality, maps seek power from representation. Maps are constituted by a particular set of practices that are enmeshed within wider social relations. Maps, then, are a powerful vantage point for understanding the geometries of power. Under settler colonialism, geography is constantly reshaped and reconfigured by expansionist and eliminatory logics. Such is the case in Palestine, where Israeli settler colonialism has fragmented the map of historic Palestine into messily separated archipelagos. As Palestinian geographies are constantly being reconfigured under Israeli settler colonialism, can maps catch up? How do we locate Palestine on the map? I take up these questions by focusing on the 1948 and 1967 Palestinian territories as two spatio‐temporally differentiated locations of settler colonial spatial reconfiguration. Using a counter‐map designed by Palestinian artist Haya Zaatry, I highlight the importance of counter‐mapping in bringing into sharp relief the conjunctural layering of dispossession in Palestine. If dominant colonial maps are about the neat packaging of lived realities into dominant spatio‐temporal demarcations, counter‐maps are about highlighting the ghostly stories and embodied spatial practices and processes of living within and beyond such demarcations. [ABSTRACT FROM AUTHOR]

This article explores the growing connections between the Persian Gulf states and the heavily militarised Israeli innovation ecosystem. The Gulf actors now play an increasing role in support of Israel as a globally expanding 'Start‐up Nation', and are involved in transforming Palestinian land into a regional frontier of technology in the West Bank and East Jerusalem. Israeli‐Gulf cooperation and its impact on Palestinians, however, has not been thoroughly researched. Drawing from fieldwork among Palestinian and Israeli innovation elites, we map these growing connections between Gulf state actors and Israel and analyse how the occupied Palestinian territories are further enmeshed in complex networks of financial capitalist and settler colonial security interests. Theoretically, the paper advances the critique of the contemporary settler colonial frontier, venturing beyond its usual Eurocentric and binary geographies. We conclude that 'innovation' is both (a) the terrain of expanding structures of Israeli colonisation and (b) the site of productive ambivalences and novel forms of resistance in an evolving regional and global reality. This article explores the growing connections between the Persian Gulf states and the heavily militarised Israeli innovation ecosystem. The Gulf actors now play an increasing role in support of Israel as a globally expanding 'Start‐up Nation', and are involved in transforming Palestinian land into regional frontiers of technology in the West Bank and East Jerusalem. Drawing from fieldwork among Palestinian and Israeli innovation elites, we map these growing connections between Gulf state actors and Israel and analyse how the occupied Palestinian territories are further enmeshed in complex networks of financial capitalist and settler colonial security interests. [ABSTRACT FROM AUTHOR]

This article examines ecological practices at the Palestine Museum of Natural History in Bethlehem, West Bank. Through an analysis of the museum's botanical gardens, the article explores what it calls 'biodiverse futures' as a spatio‐temporal alternative to the ecological domination of settler colonialism in Israel/Palestine. While much scholarship has focused on the environmental imaginaries that have informed colonial conquest in Palestine, this paper draws attention to the ways in which these relationships extend into constructions of the future. Combining the literature on environmental violence with the literature on futurity and decolonisation, this article develops an approach that foregrounds the relevance of 'ecological temporalities' in examining alternatives to settler futures in Israel/Palestine. To date, only a limited number of contributions have examined environmentalism as a powerful discursive tool for constructing the future. The case of the museum gardens highlights three interrelated aspects of the production of ecological counter‐futures: futures as knowledge, futures as (bio)diversity, and futures as survival. Drawing on ethnographic material and interviews with museum staff and volunteers, this paper contributes to the study of the temporalities of environmental violence and ecological resistance in Israel/Palestine. [ABSTRACT FROM AUTHOR]

In a historically colonial field, what are the possibilities of a geography informed by Indigenous and Anti‐Colonial ethics and onto‐epistemologies? This article suggests engaging in a critical study of data from an Indigenous geographic standpoint, with a focus on imperialism and colonialism in settler nation‐states. I begin by emphasizing the pervasive and long‐standing imposition of geographical data collection in Indigenous life, naming the binds of engaging with the production of data for and with colonial institutions. I then review prominent spatial analytics within critical Indigenous studies, Indigenous geography, and aligned Anti‐Colonial geography, including Indigenous place‐based knowledge and onto‐epistemologies, (racialized) colonial dispossession, sovereignty and recognition, environmental colonialism, and mapping and cartography. Last, I suggest that studies of colonial data dynamics and Indigenous data production strengthen Indigenous and Anti‐Colonial geographies by emphasizing the co‐constitution of good relations and good data. Future research avenues include the need to push beyond the geo‐historical bounds of the category settler colonial, and to build co‐rejections of racial empire with other fields of study including Black, Queer, and Feminist geographies. [ABSTRACT FROM AUTHOR]

Care is a practice and form of labour making human survival and flourishing possible. This Symposium explores the place and work of care within housing movements, asking how care operates as a politics, an ethics, and a set of practices through which tenants survive-and ultimately seek to transform-the structural violence of capitalist housing systems. Situated in US cities with abiding associations with Blackness and indigeneity, papers in the Symposium examine housing movements that take care as the starting point. As we discuss in this introduction to the Symposium, in such movements, care operates as connective tissue across households and modes of difference; challenges relations of racial capitalism and settler colonialism that underlie dominant understandings of who deserves and can demand care; and drives calls for public care and experiments with non-propertised forms of ownership. Housing systems are care infrastructures, making housing movements a vital place for care work. [ABSTRACT FROM AUTHOR]

Decolonial ecological imaginations entail a critical interrogation of mainstream environmentalism to unmask and unsettle it. These reflections expose how mainstream environmentalism legitimizes and perpetuates the colonization of the Earth and subaltern and Indigenous communities. Mainstream environmentalism is a colonial project to perpetuate the interests of settler colonialism and racial capitalism. This calls for a new search for decolonial and alternative ecological reimagination, informed by the epistemologies and eco‐politics of the Indigenous and subaltern communities and other grassroots social movements. Decolonial ecological imaginations involve the task of contesting and unsettling settler colonialism, extractive/exploitative capitalism, white supremacy, and all ideologies and practices of domination and exclusion. [ABSTRACT FROM AUTHOR]

The growing scholarship on settler colonialism largely understudies aesthetics. Settler colonial logics work not only through the elimination, dispossession, and criminalization of Indigenous populations but also through the erasure of Indigenous narratives and aesthetics. Aesthetics communicate a particular system of knowledge and power that can either refute or perpetuate settler colonial projects. I use the term "settler aesthetics" to foreground an understanding of aesthetics as dynamic socio-spatial practices through which state and non-state actors assert power, construct particular visions of a city, and shape conditions of belonging. Settler aesthetics demonstrate how the logic of elimination and the work of settler memory reproduces and is reproduced through various visual modalities. I argue that as geographers, we must examine both contemporary settler colonial projects that continue codifying cities as purely settler spaces without Indigenous presence and resistance, and spaces that insist on Black, Latinx, and Indigenous presence and livingness. This paper therefore explores how scholarship on decolonizing and anti-colonial art practice and theory can inform emerging scholarship on settler colonial urbanism that centers perspectives and practices of Black and Indigenous presence and resistance. [ABSTRACT FROM AUTHOR]

In this article, we explore the notion of legacy through the ways graziers in Outback Queensland, Australia, draw on material, narrative, and embodied traces of past 'events' to emplot their lives during times of uncertainty. Through an ethnography of pastoral work and storytelling on stations, or ranches, we show how settler‐colonial narratives of the frontier and legacy circulate as affective forces in pastoralists' daily lives and become embodied through labour. We argue that pastoral families respond to both the failure of modernist grand narratives and more personal events by renegotiating stories of the frontier to legitimate their ongoing presence in Outback Australia and give meaning to their lives. While these narratives are existentially useful for pastoralists, we argue that they remain tied to exclusionary and unsustainable structures and ideologies that prevent pastoralists from adjusting to contemporary crises. [ABSTRACT FROM AUTHOR]

Colonial trauma poses a significant risk to the physical, intellectual, and mental health of Indigenous youth and young adults. Education and mental health scholars are increasingly concerned about the emotional wellbeing of young people, particularly as rates of suicide have increased across the United States. With interest in identifying the unique contextual dynamics involved in understanding Indigenous suicide, this work considers characteristics related to colonialism that may uncover strategies for both educators and mental health practitioners that address disparities. Drawing on a larger ethnographic study, this inquiry asks how settler encroachment upon Indigenous land and food systems is related to death by suicide from the perspective of Cowichan Tribes members. Comprehensive semi‐structured interviews were conducted (n = 21); each interview was audio‐recorded and transcribed verbatim. Data were analyzed deductively based upon a priori suppositions related to settler colonial theory. Cowichan members' narrated explanations for suicide rooted in disruptions to (1) relationships with the land and (2) traditional food systems. They described how settler encroachment infringed upon their subsistence way of living and introduced incongruent constructions of nature‐culture relations (e.g., humans as distinct and separate from the natural world). Settler futurity is secured through the arrogation of territorial dominance coupled with physical or conceptual acts of erasure, placing Indigenous lives and lifeways at risk. One outcome of the disruption to Indigenous collective capacities is a dramatic increase in Indigenous suicide. Highlights: Cowichan members theorize connection between Indigenous suicide and landsystems.Cowichan members theorize connection between Indigenous suicide and foodsystems.Cowichan members theorize relationship between Indigenous suicide and traditional medicine. [ABSTRACT FROM AUTHOR]

This essay explores the role of feral pigs in assembling the Texas frontier. Quick to reproduce, highly adaptive, and destroyers of agricultural fields, feral pigs have emerged over the past decade as one of the principal challenges facing agriculture and land management systems in Texas. Yet, more than simply a pest, feral pigs have and continue to be active agents in forging new landscapes, ecologies, and settler‐colonial relations. We trace the history of the present pig "crisis" by exploring three paradigms for thinking pigs and the politics of ferality on the Texas frontier. These paradigms frame pigs as: "settler beasts" (companion species to settler expansion); "melting‐pot beasts" (feral pigs as representing diverse genetic remnants of settler expansion); and "invader beasts" (feral pigs framed as a threat). Our argument is that these paradigms index diverse material and discursive ways that feral pigs have and continue to assemble Texas's frontier landscape. [ABSTRACT FROM AUTHOR]

From fossil fuel corporations sponsoring climate change education to youth‐washing international gatherings, young people are bombarded, and simultaneously abandoned, by struggles for climate justice. The root issues fuelling interlocking environmental and social crises are often erased in initiatives involving youth. These crises are a direct result of broader, structural conditions that have become the de facto global order and propel notions of sustainable development. In settler colonial contexts such as Canada, colonialism, capitalism and inequitable forms of violence mutually depend upon one another to perpetuate climate injustice. Youth are increasingly aware of these entanglements, while seemingly discouraged from transformative action. With these tensions in mind, this commentary investigates the obstacles youth face despite making key contributions to justice‐focused climate action, and draws attention to the necessity of strengthening meaningful youth engagement. To explore this issue, we engage with climate and environmental justice literature, youth‐led initiatives, and youth representation on a global stage. Young people are bombarded, and simultaneously abandoned, by struggles for climate justice. Yet, youth are increasingly aware of the root issues fuelling interlocking environmental and social crises despite their erasure in climate action initiatives. With these tensions in mind, this commentary investigates the obstacles youth face despite making key contributions to justice‐focused climate action, and draws attention to the necessity of strengthening meaningful youth engagement. [ABSTRACT FROM AUTHOR]

A reflection on making Indigenous films in a colonized world. The author draws on his experience as an Indigenous filmmaker to reflect on the settler's gaze and its implications for an Indigenous film practice. This is accomplished through telling stories and reflecting on films made over several decades. [ABSTRACT FROM AUTHOR]

Fragmentation is a key colonial strategy to which Palestinians enact resistance, evident most prominently in the 2021 Unity Intifada. In this article, I take inspiration from such Palestinian resistance to theorise fragmentation as a central logic of Zionist/Israeli settler colonialism. I make three related points. First, I employ the metaphor of the earthquake to consider the fractality of settler colonial fragmentation across the dimensions of land, time, and bodies. Second, understanding the settler colonial logic of elimination as ultimately attempting to extinguish a Palestinian Indigenous sovereignty, I argue that the logic of fragmentation drives towards elimination. Finally, I demonstrate that, in fragmenting Palestine, Zionism seeks to render Israel a coherent entity. Ultimately then, the Zionist project works to fragment Palestine to eliminate Palestinian bodies from land and time, to render Israel a seamless nation across these dimensions. However, Palestinian Indigenous sovereignty is not something that can be broken or extinguished. [ABSTRACT FROM AUTHOR]

The benefits of employment in resource extraction figure prominently in state rationales for resource extraction. However, in Canada, the site of study, while the worker is a key figure in rationales for extraction, this same worker disappears in state attention to extractive/mine closure. The paper's focus on Indigenous mining labour is driven by a community–university research partnership with Dene communities in the Northwest Territories facing forthcoming closure of diamond mines on their land. Approaching mine closure as a juncture that can both reproduce or resist the settler extractive economy, we argue that the Canadian state responses to the labour implications of mine closure, and its lack of coherence, express the settler‐colonial tension between the reproduction of the (Canadian) settler state and its requisite labour force, and the social reproduction of Indigenous communities. [ABSTRACT FROM AUTHOR]

This article frames what one of my collaborators calls nuestra ciencia (our science) as a concept that expresses a transborder worldview based on region‐specific scientific land and healing practices. I trace the ways Indigenous science came into fierce conflict with the twentieth‐century wave of Anglo settler‐colonial land grabs in south Texas and how the resulting force of mass agriculture enabled mass destruction and biodiversity loss in the region. It offers an environmental, archival, and ethnographic analysis of curanderismo (Mexican traditional medicine) as science and explores its relationship to settler colonialism, environmental degradation, and processes of racialization in relation to health, science, and medical technologies, as well as tracing the ongoing material record of its practice. I frame Mexican transborder healing traditions (curanderismo and plant medicine) as serious social, scientific, and ecological processes. I make it clear that although this practice is often considered a Mexican tradition, de‐Indigenized mestizos also practice, exploit, and appropriate it, while its roots lie in Indigenous lifeways and knowledge. [ABSTRACT FROM AUTHOR]

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Renewable energy sources such as solar and wind produce electricity intermittently, creating challenges in balancing electricity supply and demand for increasingly renewable‐dominated grids. This is driving efforts to increase energy storage infrastructure, such as pumped hydroelectric power storage (pumped storage). In this research, we examine environmental justice issues in a case study of a proposed pumped storage facility in Goldendale, Washington, which has been highly controversial and actively contested by a coalition of Indigenous and environmental communities. Drawing from frameworks of political ecology, just transitions, and Indigenous environmental justice, we focus on processes of consultation and engagement around permitting as a key arena for environmental justice contestation, and critically examine the driving assumptions behind the project. Despite popular framings of renewable energy infrastructures as new and green, we argue that the environmental justice impacts of this and similar projects represent continuity with past patterns of settler colonialism and extractive development. [ABSTRACT FROM AUTHOR]

Due to their origins and purpose, institutional archives present us with a set of limits when we seek to use them in struggles against colonialism. Here we explore to what extent we can negotiate those limits and practice participatory historical research. In particular, we explore how our project's direction by Indigenous methodology, a Two‐Eyed Seeing approach, influenced our relationship with the colonial archive. The research reported on in this paper involved establishing a historical narrative from Canadian federal and provincial colonial archives. This narrative was used in conjunction with oral histories from and interviews with Elders and Knowledge‐holders of the Mi'kmaq Nation to document the emergence of social assistance policy as a central aspect of colonial processes. Our historical research was, thus, explicitly tied to understanding the Mi'kmaw struggle for sovereignty in the colonial present. Here we sketch out aspects of our attempt to navigate between the colonial past and colonial present using a participatory approach to the historical geographies of Indigenous–settler relations. This paper investigates the limitations, opportunities, and contradictions of using colonial archives for decolonial purposes. It does so through a case study of research conducted with the Mi'kmaq First Nation. [ABSTRACT FROM AUTHOR]

Psychoanalytic discourse in relation to the situation in historic Palestine is subject to both ideologically‐based and anxiety‐driven inhibitions and restrictions that conflict with the discipline's claim to be able to "stay with" difficult issues, to "think the unthinkable". This situation is understood as a social pathology, and its impacts are explored through a literature review (explaining the paper's length). It considers works that directly seek to protect Zionism from its critics, and texts whose purpose is to demonstrate the relevance of psychoanalytic concepts to the study of social injustice. The qualities of this contemporary discourse are considered alongside Freud's comments on the conditions for freedom of thought within psychoanalysis, and the example he provided in his comments on politics and society. Rather than a psychoanalytic contribution to understanding an issue of public concern, the paper attempts to describe aspects of psychoanalytic culture itself. It aims to facilitate deeper reflection amongst clinicians, on both an individual and collective level, regarding their contemporary engagement with coloniality and the social responsibilities of the psychoanalytic community. [ABSTRACT FROM AUTHOR]

Israeli plans to partially annex West Bank territory have mainly been perceived as frustrating the two‐state solution, and as putting Palestine/Israel on a path leading to the one‐state alternative. This paper analyses partial annexation plans without assuming that the future of Palestine/Israel would necessarily abide by either statist resolution. It argues that by ostensibly distancing Israel's hold of the West Bank from an identifiable configuration of a belligerent occupation, partial annexation is offered to Jewish Israelis as a path for detaching the futurity of the two nations, and as a trajectory for normalising the Israeli state, without having to make what much of this public would see as painful concessions. It further explores settlers' objections to such plans, claiming that even a partial incorporation of West Bank territory into formal Israel is expected to erode the exclusivity of Jewish domination which Israel has been upholding in its settler‐colonial frontier. [ABSTRACT FROM AUTHOR]

Scholars argue that blockades of infrastructure pose an economic threat to capital circulation. This explains how activists can gain power through strategic spatial occupations and why states seek to protect "critical infrastructure" from disruption. However, Indigenous‐led blockades of pipelines gain power not (only) by disrupting economic flows alone, but by eliciting state anxieties about the racialised political, psychic and economic project of settler colonialism. Analysing public discourse surrounding the Keystone XL and Dakota Access pipelines, including legislative measures introduced to criminalise protest since the blockade at Standing Rock, we reframe critical infrastructure security as a component operation of settler countersovereignty. The criminalisation of Indigenous dissent through the state's escalation of protest legislation is an investment in maintaining settler political authority, leading us to conclude that blockades must be understood not only as a form of anti‐capitalist resistance, but also as a locus of anti‐colonial struggle. [ABSTRACT FROM AUTHOR]

This article explores the relationship between Christianity, extractivism, and Amer‐European settler colonialism. It argues that Amer‐European Christianity is an extractivist religion, with beliefs and practices that are deeply intertwined with an extractivist relationship to the natural world and Indigenous peoples. In conversation with the work of Willie Jennings and exploring the impact of the doctrine of Christian discovery, the extractivist theology of John Locke, and the supersessionist use of divine election and covenant, this article exemplifies how Amer‐European Christianity has shaped and been shaped by settler colonial extractivism. It raises the question whether and how Amer‐European settler Christians may decolonize their extractivist relationship to Indigenous peoples and the natural world by learning from Indigenous peoples in dialogue with the work of the Osage theologian "Tink" Tinker. [ABSTRACT FROM AUTHOR]

Western Christian theological support for resource extractivism is interwoven with theological support of settler coloniality. Christian theology is therefore an essential site for the defense of Indigenous land claims. Replacement theology, also known as supersessionism, should be understood as involving Jewish‐Christian‐Muslim relations and as imbricating the ideologies and theologies supporting political and material coloniality, including extractivism. This article offers a friendly critique of contemporary anti‐supersessionist theological projects through the lenses of postcolonial, decolonial, and global Indigenous thought, suggesting a path toward addressing the crisis of the Anthropocene. [ABSTRACT FROM AUTHOR]

This article is a study of the causes and consequences of making Palestinian land into an ethical investment. It builds on fieldwork in villages north of Ramallah where a Palestinian real estate company purchased devalued agricultural lands and offered them to Palestinian buyers as an ethical investment. It argues that through private titling, planning, and infrastructure, this company secured land for potential investors and produced an imaginary of rural areas as empty and unowned. It created enclaves that protect the rights of new owners but undermine the possibilities for collective land defence, and it pioneered a model of development that will transform the use and control of village land across the West Bank. Rather than an example of a company that uses human rights to cover up illegality, this case illuminates the limits of human rights for critiquing capital and settler colonialism and for understanding the forces that are reshaping rural Palestine. [ABSTRACT FROM AUTHOR]

Problem Behavior Theory (PBT) is an influential psychosocial theory that has shaped—and continues to shape—much research on adolescent development in the United States and abroad. It is the product of over a half‐century of research conducted by psychologists‐cum‐behavioral scientists Lee and Richard Jessor. This article engages two striking features of the history of PBT. First, it tracks how, and to what effect, a theory elaborated to explain the so‐called "deviant behavior" of a group of Native Americans was extended to explain the "problem behavior" of white, middle‐class, settler youth, before coming to circulate as a universal theory of adolescent behavior. Second, it explores how a theory that was meant to explain individual behaviors by connecting them to their larger social contexts came to be embraced by researchers who have been criticized for doing precisely the opposite. To do so, this article draws from Indigenous and Settler Colonial Studies scholarship and sheds light on how the logics of settler colonialism and neoliberalism have participated in the coproduction of PBT and its reception. [ABSTRACT FROM AUTHOR]

The notion of a superior "civilisation" has been a hallmark of the politics of Western institutions and fringe white supremacists alike. Known ideologically as "civilisationism", it has occupied a prominent position in the ideology of the Australian far‐right. Paying tribute to their settler‐colonial origins, the far‐right has consistently promoted "white civilisation", even inspiring terrorist attacks. Despite this propensity for violence, far‐right civilisationism remains largely unexplored. Through investigating a dataset of Australian far‐right content, this paper reveals civilisationism as a significant part of their ideology, an ideology which relies on the idealisation of European technologies and environments to render Indigenous land and people uncivilised. A critical narrative analysis of the data illustrates the ways that these ecological factors are drawn into narrative to articulate Australian far‐right civilisationism, an ideology inseparable from the political ecology of European history and colonialism, that today represents a particularly virulent version of its legacy. [ABSTRACT FROM AUTHOR]

The connection between Indigeneity and urban spaces remains on the margins of urban studies and Indigenous studies, even as the majority of Indigenous people in the United States live in cities. Scholars have recently begun to think about the connection between settler colonialism and racial capitalism and the urban. In this essay I examine how the dispossession of Indigenous peoples has shaped modern urban development and, importantly, how Indigenous peoples and culture have contributed to reclaiming and challenging urban dispossession through their engagement with Black people and culture. In this essay I use a few examples of Indigenous expressive culture in Detroit, Michigan, during the Emergency Management Era and urban Indigenous youth activism, to urge for us to move beyond simply demonstrating that Indigenous peoples live in urban contexts. Instead, I call for an urban Indigenous studies that explores the connections between dispossession and the possibilities of a radical Indigenous resurgence in cities, and describe how this can be done through solidarity with African Americans in a predominantly Black city. [ABSTRACT FROM AUTHOR]

Indigenous urbanism is an analytic and vital experience that captures everyday life and extreme moments of conflict in settler colonies. While highly localized, Indigenous urbanism/s are comparable across time and space. Delivered from different parts of the world, the essays in this collection highlight that Indigenous urbanism is politically, socially and culturally significant not only for Indigenous peoples in cities, but also for urban settlers and non‐Indigenous people of color. While Indigenous urbanisms are foregrounded by settler‐colonial structures and processes, they also underscore the unresolved nature of social relations in cities, and indeed, the unsettled character of the city itself. This introduction briefly sketches the themes and scope of each essay and draws them into conversation. Taken together, this collection illustrates the relational—rather than reactionary—character of Indigenous urbanisms as structure, in and of the (settler) city. Indigenous urbanisms shape cities by engaging with broader categories of human relations, intimate connections, conflict and resistance. [ABSTRACT FROM AUTHOR]

In Canada, the terms Indigeneity and urbanity have been configured by colonialism and are often understood as antithetical. Given the baggage these terms carry, conceptualizing Indigenous urbanism in a manner that does not replicate the same problems these categories suggest is an important intellectual task for both urban and Indigenous studies. In this essay, I propose that Indigenous urbanism might be best understood as an analytic that highlights a dialectical relationship between Indigeneity and urbanism, marking both concepts as constantly in flux and open to contestation. Indigenous urbanism marks urban space as potentially both liberatory and oppressive, and as the basis for a liberatory research agenda. [ABSTRACT FROM AUTHOR]

This essay puts forward a theoretical framework for Palestinian Indigenous urbanism. It argues that the specific and diverse expressions of this urbanism are partly an outcome of the fact that Palestinian cities—as a modern urban form—predate the Zionist settler colonization of Palestine. We centre the longue durée of Palestinian urbanism as a constitutive mode for contemporary experiences of Palestinian citizens in Israel and link it to Israel's persistent attempts to erase the urban landscapes of Palestine, symbolically and materially. We discuss how the de‐urbanization of Historic Palestinian cities in Israel since the beginning of the Nakba has drastically changed the urban and rural landscapes of these cities, ultimately leading Palestinians to adapt, develop and create new forms of urbanism in and around cities. Although Palestinians live in very different types of cities today, Palestinian urbanism broadly manifests as a presence of the absence, namely as the recursion of pre‐1948 urban life. Thus, in this essay we provide a new lens through which to understand Indigenous urbanism as a recursive and relational anti‐hegemonic structure that predates and can outlive settler‐colonial violence. [ABSTRACT FROM AUTHOR]

Archaeology in 2021 was characterized by a continued call to use the tools of the discipline to document the violence of settler colonialism in the past and present, pushing anthropology to reckon with its own role in perpetuating historical trauma. The tension between disciplinary reflection and reform was most clearly articulated in the use of archaeological geophysics to detect the unmarked graves of incarcerated Indigenous children who died at residential and boarding schools in Canada and the United States. The highly publicized investigation of these schools has brought renewed attention to issues of repatriation and historical reclamation for many communities impacted by settler colonialism. These discussions have reverberated throughout the discipline, prompting revisions to the Society for American Archaeology's "Statement Concerning the Treatment of Human Remains," reopening conversations around an African American Graves Protection and Repatriation Act, and informing debates around the ethics of DNA research. These conversations are part of a larger movement toward decolonizing the field by using archaeological methods to explore marginalized histories and support communities most impacted by the violences of settler colonialism. [ABSTRACT FROM AUTHOR]

In 2015, the Truth and Reconciliation Commission (TRC) of Canada released its final report on the Indian Residential Schools system and issued 94 calls to action. Education was identified as core to the reconciliation process. Universities across the country responded swiftly, acknowledging the calls as urgent and long overdue. Institution‐wide task forces were established, and glossy reports were produced with directives to faculties and departments. Given Geography's historic and ongoing implication in white settler colonialism, Geography departments were in unique positions to surface the truths, engage in healing, and reconcile their relationships to Indigenous Peoples and the Land. This paper presents findings from an exploratory case study that sought to understand precisely what Canadian Geography departments have been doing to operationalize the TRC's calls to action in the five years since the TRC report was released. Using Foucauldian discourse analysis of semi‐structured interviews with Geography department heads, we show how settler‐colonial space‐time geographies were often used as a scapegoat to circumvent responsibility at the department level. We are calling on Geography departments to take time away from their standing state of affairs to strategically, structurally, and systematically operationalize the calls to action. Key Messages: Maintaining settler‐colonial market time within the discipline perpetuates geographies of ignorance, which enable departmental evasions against implementing the calls to action.Disrupting and decolonizing settler‐colonial market time is required to operationalize the TRC's recommendations throughout Canadian Geography departments.We call on Geography heads and their respective departments to re‐evaluate how they allocate their time and increase their efforts to decolonize the discipline's colonial infrastructure and reconcile their relationships to Indigenous Peoples and the Land. [ABSTRACT FROM AUTHOR]

Alberta produces 80% of the crude oil extracted in Canada. Canadian resource industry proponents and governments claim to be climate leaders, but Canada produces the highest per capita greenhouse gas emissions of all G20 countries, and is among the top ten carbon dioxide producers globally. Much of this pollution can be tied back to Alberta’s petro‐economy, an industry whose fossil wealth dates back millions of years to a time when flora and fauna were deposited in the lands and waters that Alberta now claims. Expanding on my earlier work on oil, gas, water, fish, and the Cree legal‐ethical principle of wahkohtowin in Alberta’s fossil‐scapes, this article examines what happens when the weaponised fossil kin of Alberta’s fossil and petro‐deposits are extracted and transformed into waste and pollution that disrupt reciprocal relationalities between human and nonhuman beings in Alberta’s watersheds, landscapes, atmospheres, and beyond. [ABSTRACT FROM AUTHOR]

In the US–Mexico borderlands, coalitions have formed to successfully thwart attempted amplification of militarisation in the region. However, in the borderlands, where migrants are criminalised and the colonisation of Indigenous lands and life is ongoing, coalition building is complicated due to the distinct positionalities of anti‐militarisation activists. This paper analyses solidarity from the perspective of anti‐militarisation organisations and activists in Southern Arizona/on occupied O'odham lands. I contend that desires for solidarity built around the worker, despite the recognition of unique struggles, reveal certain tendencies in activism remain bound to settler colonial ways of relating and understanding. Nonetheless, I argue that ongoing resistance to settler colonial terms of condition may motivate moves to refuse colonial forms of solidarity by reimagining coalition building as transpiring through reciprocal exchange of (hi)stories between differently positioned activists, rather than seeking a struggle that is common to all. [ABSTRACT FROM AUTHOR]

Settler colonial imaginaries are constructed through the repeated, intergenerational layering of settler ecologies onto Indigenous ecologies; they result in fortified ignorance of the land, Indigenous peoples, and the networks of relationality and responsibility that sustain co‐flourishing. Kyle Whyte (2018) terms this fortification of settler ignorance vicious sedimentation. In this paper, we argue that Outlaw Country music plays important roles in sedimenting settler imaginaries. We begin by clarifying the epistemic dimensions of vicious sedimentation. We then explore specific cases where Outlaw Country songs function as epistemic scaffolding for maintaining and preserving deeply sedimented settler imaginaries. Finally, we conclude by considering ways of using country music as epistemic scaffolding for constructing resistant epistemologies, through the processes of trickster hermeneutics (Vizenor, 1999) and epistemic chronostratigraphy. [ABSTRACT FROM AUTHOR]

This paper contributes to research on the means by which the Canadian state authorises, enables, and secures new major petroleum pipelines. While disruptions to pipeline construction are now increasingly common, state and industry alike have continued to finance and approve new projects, even despite serious and ongoing concerns about impacts on ecologies and Indigenous jurisdiction. The paper focuses on one under‐researched mechanism of state authorisation: federal impact assessments for new oil and gas pipeline projects, undertaken by the National Energy Board (NEB), Canada's now former energy regulator, which operated between 1959 and 2019. The NEB's mandate was to deem, via impact assessment, whether a new project would be in the "public interest". I argue public interest is an effective legal‐political mechanism for securing and obscuring the state's claim to jurisdiction, the traction of which lies partly in an underlying colonial scalar logic and imaginary. [ABSTRACT FROM AUTHOR]

This article examines the interrelationship of race, space, and landed property in the historical development of racially segregated housing geographies in the United States. Using archival methods, I directly connect late 18th century land speculation to early 20th century suburban real estate development based on racially restrictive covenants. I investigate the city of Syracuse—a small, post‐industrial city in Upstate New York on unceded Onondaga Nation land and one of the most racially segregated cities in the US. Dispossession, speculation, and homesteading on the "Central New York Military Tract" generated a racialised, spatialised form of property that real estate capitalists later utilised to create and maintain profit‐oriented suburban segregation. This article extends the historical timeline in studies of residential segregation, provides clarity on dispossession and housing inequity in small and mid‐sized cities, and contributes to understanding how processes of racial capitalism operate through private real estate markets. [ABSTRACT FROM AUTHOR]

Dominant conceptualizations of the United States as a nation‐state have recently given way to greater understandings of settler colonialism and U.S. empire. However, notions of U.S. empire may still work to naturalize settler colonialism if viewed in isolation from the expansiveness of what has been considered U.S. territory. In this review article, I outline three dominant understandings of U.S. empire and describe how each reifies the myth of the U.S. as a "nation‐state." The U.S. does not simply have an empire. It is an empire. I then review helpful insights concerning processes of rule within empire‐states including from postcolonial sociology, comparative‐historical sociology, and gender and sexuality. Insights from critical Indigenous studies offer a way forward for research that analyzes the rule of settler colonial and empire‐states alongside the politics of race and racism. As theorized by Indigenous feminisms in Oceania, racism also operates through possessive processes that integrate peoples and ways of living into state logics and mechanisms of rule. Finally, I argue that sociology committed to addressing racism must further grapple with the reality that the United States is an empire‐state. As such, we must more closely analyze the state and statist politics as key producers of White supremacy today. [ABSTRACT FROM AUTHOR]

The police shooting of Kumunjayi Walker in Yuendumu in November 2019 instigated an immediate and determined response from Warlpiri families who were shocked and saddened by the death of a loved one in the prime of his life and enraged by this latest event in a long string of colonial injustices. This article collates perspectives as expressed in interviews and public statements from Warlpiri spokespeople who have been on the frontline of the fight for Justice for Walker. Incorporating the initial responses in the days after the shooting, the links to the Coniston massacre in Warlpiri and neighbouring country in 1928, the ongoing horror of Aboriginal deaths in custody and the escalating energy behind the Black Lives Matter campaigns across the world, this article illustrates, through Warlpiri voices, the ways in which people from Yuendumu have expertly used the techniques of activist campaigns in their resolute fight for justice for Walker, for all Aboriginal people across Australia and for Black and First Nations people world‐wide. [ABSTRACT FROM AUTHOR]

In this article, we examine the installation of surveillance cameras in the Bedouin town of Hura in the Negev desert in Israel, analysing the complex interactions between the state and the local inhabitants, for whom the cameras were an opportunity to exercise agency. Considering the long history of Jewish colonialism in the Negev, one could have assumed that the new surveillance technology was imposed on the Bedouins against their will. However, in‐depth interviews with Hura inhabitants demonstrated that the municipality and tribal authorities were active players in deciding on the installation and location of the surveillance cameras. In light of the conflictual relations of the Bedouin population to Israeli state authorities, we argue that while the cameras placed the Bedouins of Hura under a new layer of surveillance, their installation could also be understood as a reaction to the ongoing neglect of Bedouin lives and possessions by the state. [ABSTRACT FROM AUTHOR]

In this article we seek to intervene in conversations that frame Black abolition and decolonisation as antagonistic political projects. We respond to Garba and Sorentino's (2020) "Slavery is a metaphor", which critiques Tuck and Yang (2012; "Decolonization is not a metaphor") and decolonisation. Our concern is that scholarship in this vein denies Indigenous sovereignty and futurity while unnecessarily characterising decolonisation as antiblack. We contend that ontological, epistemological, and disciplinary traps lead to this problem: reductions, conflations, and taking settler‐enslavers' word as truth. We suggest that critiques of settler colonial studies shouldn't be confused with the aims of Indigenous decolonisation, where the former is largely driven by white scholarship and the latter is an Indigenous‐led project rooted in Indigenous epistemologies. We focus on questions of land and sovereignty, gesturing toward framings that are inclusive of Black, Native, and immigrant communities. [ABSTRACT FROM AUTHOR]

Productive discourse regarding the role of racism and colonialism in conservation is growing but still limited. Inadequate recognition of these powerful forces has significantly impeded socially just conservation efforts. This paper integrates multiple disciplinary perspectives to discuss historical conservation practices in the United States and abroad to reveal challenges with moving beyond traditional approaches to conservation that perpetuate systemic racism and colonialism. Using urban greening (e.g., tree planting) in the United States as an example, we show how these challenges manifest as White ideals of nature, power disparities, and displacement and exclusion. We then put forth an agenda for antiracist, anticolonial urban conservation and urban greening. This agenda uses the tripartite environmental justice framework (i.e., distributional, recognition, and procedural justice) as a starting point, integrating and adapting more critical views of contemporary environmental justice to highlight specific policies and practices that can be applied to many conservation problems. [ABSTRACT FROM AUTHOR]

In a time of grave ecological danger, compounding injustices, and resource stresses threatening entire human and ecosystemic populations, we need new forms of life together, an intentional interspecies weirding of inherited religious visions of community. The recent turn toward place‐based thinking orients our gaze back to the actual places we live, learning again to see, love, and sustain relationships with their creatures and elements. This article stands within that larger development of place‐based hermeneutics: engaging Dietrich Bonhoeffer's Life Together toward an interspecies broadening of what Christian community means. Such life together takes distinctive shape in each particular place: here, the fire‐charred chaparral and car‐centered built world of southern California, haunted by European settlers' annihilation of the local indigenous humans, grizzlies, and groundwater, ground zero now for climate‐, pandemic‐, extinction‐, and immigrationjustice challenges. The article's process generates new insights in the study of Bonhoeffer's legacy and hermeneutical strategies useful for other projects in place‐based (re‐) readings of classic texts in Christian spirituality. [ABSTRACT FROM AUTHOR]

In an attempt to differentiate traditional Indigenous place names from Indigenous-sounding names settler colonizers appropriated from Indigenous languages, we tracked (where possible) traditional Indigenous place names, that is, those in use before settler colonialism. Like the replacement of Indigenous names, place names that memorialize settler colonialism erase Indigenous knowledge and insinuate settler colonizers assigned names to a blank map. Based on our research of the origins and meanings of each place name in 16 national parks, we assigned each place name one exclusive class from each of four emergent categories: (a) Language origin - whether the place name is from an Indigenous or non-Indigenous (settler colonial) language or if it was unclear what language type if originated from. Keywords: national parks; place names; racism; settler colonialism EN national parks place names racism settler colonialism 683 700 18 06/10/22 20220601 NES 220601 INTRODUCTION Around the world, statues of historic figures who symbolize colonialism, settler colonialism and white supremacy are being critically examined, and often removed. [Extracted from the article]

Since the 1990s, the term "nation" for Indigenous Australian groups has emerged, along with an increasingly common phrase "First Nations," used both by Indigenous groups in self‐reference and by others in reference to them. This article examines the multiple sources of nation and its emergence in Australia as a contemporary form of Indigenous political discourse. Following a history of repeated dismissal of representative organizations by the Australian state, collective gains in recognition and legal visibility of Indigenous people, globally and nationally, have motivated a search for persuasive forms of organization that can command political authority between local social forms and governments, businesses, and other entities. Treaties are commonly understood as between distinct "nations," but—notoriously—the Australian state did not negotiate treaties with Indigenous people. The emergence of "nation" is aspirational and double‐sided: it responds to dominant Australian conditions and political demands but retains much that is distinctive of Aboriginal social process rather than erasing it in the socio‐political innovation of nationhood. The rise of Australian Indigenous "nations," recent and partial, sheds light both on persistence in Indigenous action and extension of governmental power into Indigenous domains—the "post‐" of settler colonialism. [ABSTRACT FROM AUTHOR]