Our roundtable was conceptualized around an open question about Black feminism’s relation to “settler colonialism,” a term that is understood as a critical framework, categorical description, and/or narrative genre.

I argue that the fields of Black and Indigenous feminist studies in the Americas often meet each other at and sometimes recognize a shared intimacy in each other’s fleshy stories of horror and ecstasy.

My direction in contemplating both settler colonialism and its undoing is at least twofold: first, to think through the urgent interventions of Black feminism to develop a means of centering processes and relations of social reproduction—in ways distinctive from Indigenous studies frameworks and yet, in that difference, generative from any standpoint to clarify--and second, to elaborate what such perspectives yield for rethinking social death discourse, multiple regimes of captivity, and the intimacies involved in making race, space, and social life that escapes.

There is much to be gained by thinking about the correspondence between native genocide and serialized black death and how those phenomena are enacted upon the bodies of women and girls who are made especially vulnerable by their socioeconomic positionings.

Everyday struggles against gentrification have been of wide-ranging theoretical concern and pose an ongoing challenge for scholars in geography to understand the ways people resist gentrification and displacement. In this article, I show through an analysis of the anti-gentrification movement, #DontMuteDC, how Black people challenge the processes of gentrification by reclaiming space and resisting capitalist dispossession through cultural production.

Through the case of Tamina, Texas, we argue that Black towns specifically, and Black places more generally, experience racially predatory governance and resource extraction, often by nearby white places, under the guise of following mundane rules of legal jurisdiction, standard economic planning, and development. To illustrate this, we focus on three overlapping mechanisms of “creative extraction” that reinforce white spatial, political, and economic power at the expense of Black places: theft, erosion, and exclusion.

Policy makers and social scientists often assume cash transfers are apolitical, value-neutral monetary instruments, which improve upon inappropriate, top-down, universalizing development projects. Instead, I show how cash transfers introduce their own universals, by imagining liberal sovereign subjects, who use credit and financial markets to manage their own financial and developmental needs.

Drawing on ethnographic fieldwork with students from a black working-class township, this article suggests that education reconfigures kinship bonds, generating expectations to support family members by paying a so-called ‘black tax’. Drawing on the concept of ‘debt ecologies’, I highlight how debt articulates with other forms of social inequality, racialized poverty in particular, and can also act as a source of politicization.

Hannah Arendt developed a twofold account of ‘being earthbound’ directly relevant to Anthropocene debates regarding the political. For Arendt, both senses of ‘being earthbound’ arose as humans began to act into nature, not merely upon it.

This paper takes work by Bruno Latour as the starting point from which to critically examine conceptual moves needed to develop a formulation of voice appropriate for an expanded environmental politics which expresses the interests of human and nonhumans alike.

This article draws on contemporary archaeology and assemblage theories in geography to put forward an understanding of everyday geopolitics that includes the presence of objects in the formation of state subjectivity.

In this article I examine the enlistment of Arctic ice to tell grand, universal stories about humanity’s origins and endings. To upend temperate-normative ideals of landscape and livelihood, I analyze a poem titled “Exceeding Beringia” by Joan Naviyuk Kane (Inupiaq) wherein Inupiaq relations to more-than-human kin articulate transit and migration as a mutual, obligatory responsibility.