"Maybe mutual aid is not only about rebuilding the materiality of our lives and neighborhoods in urgent moments, but also about rebuilding our sense of self and alongside our sense of place."

These critiques of Eurocentric epistemes narrow activism to knowledge production and pedagogy but do not show how epistemic change weakens settler colonialism South and North or ongoing colonization in socio-cultural and material terms.

Late last spring, two hundred students and researchers in Sao Paulo defied the political and economic backslide in Brazil in a particularly audacious way: they let a well-known witch lead them in a spiraling ritual dance and invocatory chant aimed at regenerating the land on which the city was built.

Mendoza’s historiography unfolds the ambiguities of sexuality in the colony. It is a process that requires deftness, and the author uses all the tools at his disposal to find the queer in the colonial: rereading of the archive, parsing insinuation, and, of course, bloc-quoting the psychoanalytic Zizek.

Settler colonialism, like other forms of domination, divides as it conquers. In Israel/Palestine, this fragmentation is most visible in the landscape of the so-called future Palestinian state where settler roads and apartheid walls strangle autonomous enclaves that are themselves receding.