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.