How might we/what happens when we

“respatialize ourselves”

Coming from Wynter, reflected by both Sharma and McKittrick

“[Wynter’s] framing of the question of being…emerges out of the possibility that any answer to the question of who and what we are…may be unable to avoid recolonization…” (da Silva 102)

“Since possessive individualism comes freighted with histories of capitalist exploitation, imperialism, and racism, we ought to be particularly careful about invoking it for liberators ends.” (Shotwell 148)

“This mushroomers’ freedom is irregular and outside rationalization; it is performative, communally varied, and effervescent. It has something to do with the rowdy cosmopolitanism of place; freedom emerges from open-ended cultural interplay, full of potential conflict and misunderstanding. It think it exists only in relation to ghosts. Freedom is the negotiation of ghosts on a haunted landscape; it does not exorcise the haunting but works to survive and negotiate it with flair.” (Tsing 76)

“Feral pigeon fecundity is itself a material urban force, and also a potent signifier of the overfilling of the land with settlers and immigrants and depriving the land of endemic wetland birds and Aboriginal peoples.” (Haraway 27)

“…we cannot denounce the world in the name of an ideal world…decisions must take place somehow in the presence of those who will bear their consequences.” (Haraway 12)

“…the New World was one in which people across continents and oceans were brought together into a single field of power. This is the world we have collectively inherited, a world organized by social relations that are, to say the least, grossly uneven. There is no doubt, of course, that this coming together was asymmetrical, but it was a process that led to the creation of a world where the lives of its human inhabitants came to be (and remain) intimately connected./All those moving people, plants, animals, and ideas were brought together into a global arena of capitalist relationships.” (Sharma 164)

“…Our new world, precisely because of the exchanges that brought it into existence, has given us the option to form new social relationships with one another based on our shared humanity.” (Sharma 166)

“Indigenous, then, as a mode of representation includes the unacknowledged elision between native as a colonial state category of subjugation and a category of resistance.” (Sharma 171)

“Today, the movement of life, plants, humans, and other animals is often cited as the cause  for the devastation wrought on their native equivalent. Rather than focus on the hierarchical and exploitative relations of the Columbian exchange, some assume that the cause of the problem was/is mobility itself.” (Sharma 171)