Together, this piece contends that racial capitalist and settler colonial logics are (re)produced through digital mediations of the internet, such that digital geographies are ontologically and epistemologically always oriented around racial capitalism and settler colonialism.
While this particular understanding of fugitivity is extremely useful when describing the precarity of life under settler colonial occupation for Indigenous peoples, I would like to propose that an alternative conception of the fugitive is necessary when discussing the creative forms of resistance that have defined much of the #NoDAPL movement. What follows is a meditation on the idea of Indigenous fugitivity as radical glitch, or “glitchfrastructure” (Berlant, 2016).
Over the last few years, the sacred Mountain of Mauna Kea has been the site of an ongoing war between Hawaiian land defenders and imperial forces. Initiated by plans for the construction of a piece of next-generation astronomical infrastructure, the battle speaks to a larger fight against colonial occupation and the role of infrastructure in maintaining the cultural, spiritual, and political hegemonies that produce it.
The endless piling up of administrative decisions, regulations, and requirements, has produced another kind of spaces of waiting, where the precarities of living under the uncertainty and arbitrariness of occupation are recognized without alleviation. It is hardly a surprise significant portion of the practices of postponement and delay take place near the proliferating settlements.
Emilie Cameron’s "Far Off Metal River" is a masterful and carefully written book that addresses pressing theoretical and methodological questions for postcolonial studies, nature-society relations, and Indigenous geographies. The book is situated in and around Kugluktuk, Nunavut, where it examines how southern relations with northern peoples and places have been constituted in and through story and storytelling.
In Spaces Between Us, Morgensen recalls his first visit to a rural retreat in southern Oregon belonging to the Radical Faeries, a back-to-the-land collective of predominantly white urban American gay counter-culturists. In his efforts at decolonization, Morgensen takes issue with the means by which queer politics achieve citizenship through normatively non-Native belonging to a settler nation.
The book is focused on long-standing anticolonial struggles in territory that is, at least as the colonial powers-that-be understand it, in the western part of the province of Québec, about three hours’ drive north of the Canadian national capital in Ottawa, Ontario.
This paper considers how notions of beauty and performances at pageants transform as they move across different colonial times and spaces. It examines how gender, racial, and sexual subjectivities take shape among cisgender Filipina women who participate and organize community-based pageants on the traditional and ancestral territories of the Musqueam, Skxwú7mesh, and Tsleil-Waututh peoples (Vancouver, Canada).
In Uqsuqtuuq (Gjoa Haven, Nunavut), we worked with Uqsuqtuurmiut (people of Uqsuqtuuq) on local priorities of caribou and well-being.
In this paper, we engage with the Goŋ Gurtha songspiral, shared on/by/with/as Bawaka Country in Yolŋu Northeast Arnhem Land, Australia, to provide a basis for re-thinking responsibility in the context of ongoing Eurocentric colonising processes.
In drawing on a range of critical analyses of reconciliation led by Indigenous scholars, I examine how the truth and reconciliation process has naturalized and fetishized Indigenous suffering and trauma while cultivating settler colonial spectacles whereby white settler Canadians engage in hollow performances of recognition and remorse.
When the enormous drapes that had been covering a new building in central Melbourne were thrown off in early 2015, an extraordinary sight was revealed: a colossal image of a face staring down the city’s civic spine. This moment of unveiling marked a fascinating moment for Indigenous–settler relations in Australia, but especially urban, densely settled Melbourne.
This paper considers the significance of the newly conceived Canada Infrastructure Bank in relation to the political economy of settler colonialism in Canada. I argue that the Canada Infrastructure Bank is a fundamentally colonial institution that marshals private capital to reproduce and extend the jurisdictional power of the setter state.
Writings that critically engage the ongoing conditions of coloniality and its effects. Entries in this section may also speculate on intellectual, political and organizational tactics that work to resist coloniality, colonization and colonialism’s effects in the present.
Examines the evolving social, ecological, cultural and geopolitical impacts of energy systems and resource extraction, with particular emphasis on the spatial relationships that structure the extraction, production, distribution and consumption of energy and other natural resources and raw materials
Chronicles past, present, and potential impacts of technoscientific development on the production of space. Provides critical looks into how scientific disciplines and industries influence how we analyze, categorize, experience, interpret, navigate, and represent that which we call space.
Investigates the spatial implications of the mass production, consumption, and disposal of digital media. Core areas of study include the environmental impacts, industrial landscapes, infrastructures, political transformations, social activities, and subjectivities particular to the digital age.
Charts the role that maps and various other forms of geo-visualisation play in the production of space. Offers a critical forum for investigating older modes of cartographic representation as well as newer approaches to big data and the politics of algorithmic and other data-driven processes.
Investigates relations between policing (narrowly and broadly understood), incarceration, and the production of space and spatial knowledge. Borders, criminalized neighborhoods, detention centers, heavily securitized areas, internment camps, jails, prisons, rendition sites, and the spatial relations that they rely on and produce are explored as sites of power and subversion.