In this era of climate crisis, weather, once deemed the ultimate ‘natural’ force within dominant Western accounts, is being deeply (re)considered. Yet these (re)considerations often approach theories of weather, and weather itself, as aer nullius, dismissing or downplaying prior relationships, belongings and becomings with/as weather and the power relations that mediate what weather means and does. In this article, we aim to speak back to aer nullius and consider weathers' many diverse sovereignties. We engage with weather in ways led by Indigenous scholars and their allies and trace our own positionalities and responsibilities through what it means to weather on unceded Indigenous land. Our focus is brought to power and weather, to the enrolment of weathers' beings and becomings to differentially discipline and empower. Entwining its way through these accounts, but in ways not generally acknowledged, are the sovereignties of weather knowledges and the sovereignties of weather itself. The beings and becomings of weather have their own Law/s, their own knowledges, their own survivances, their own sovereignties. We end the article with a consideration of academic positionalities and responsibilities as we weather and are weathered in entangled, more-than-human ways.

在这个气候危机时代，天气曾经被认为是西方占主导地位的最终“自然”力量，现在正在深思（重新）考虑。然而，这些（重新）考虑经常接近于天气理论，而天气本身就是零距离的，忽略或淡化了先前的关系，与天气有关的财产和财产以及与天气有关的力量关系以及调解天气的含义和作用。在这篇文章中，我们的目标是讲回AER无主地并考虑天气的许多不同主权。我们以土著学者及其盟友的领导方式与天气互动，并通过在未割让的土著土地上风化的含义追溯我们自己的立场和责任。我们的重点是力量和天气，天气的存在和生活方式的加入，以区别地纪律和授权。通过这些说明，但以通常未被认可的方式，缠绕在一起的是天气知识的主权和天气本身的主权。天气的存在和存在具有自己的法律，知识，生存和主权。我们在本文结尾时会考虑学术地位和责任，因为我们会经历并以一种比人类更纠结的方式经历。