I was humbled and honored to take part in the original panel for which I prepared the following comments, and I thank the panel organizers for their invitation to participate in this ongoing conversation on “Black Feminism and Settler Colonialism.” This invitation prompted me to share my efforts toward the study of race, culture, incarceration, and living struggle in the U.S. Western region: an investigation that has involved applying the insights of Black thought to question the dense processes that suture historical elaborations of racial capitalism, racial apartheid, nation-statecraft, and settler colonialism. In this discussion, then, I will begin by briefly reflecting on means that the Black radical tradition has provided to interrogate and desediment settler colonialism, also considering potential methods for articulating this worldview alongside Indigenous studies analytics as well as other global traditions (my own work emphasizes East Asian diasporic thought). Moving forward, my ultimate 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.

中文翻译：

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现代性的（非）客观特征

我很荣幸能够参加最初的小组讨论，并为此发表了以下评论。我感谢小组组织者邀请他们参加正在进行的有关“黑人女权主义和殖民者殖民主义”的对话。此邀请促使我分享了对美国西部种族，文化，监禁和生活斗争的研究的努力：这项调查涉及运用布莱克思想的见解来质疑缝合种族资本主义历史阐述的密集过程。 ，种族隔离，民族政权和定居者的殖民主义。然后，在本次讨论中，我将简要地回顾一下黑人激进传统为审讯和剥夺移民殖民主义所提供的手段，还考虑与土著研究分析以及其他全球传统一起阐明这种世界观的潜在方法（我自己的工作强调东亚流散思想）。展望未来，我在考虑定居者殖民主义及其消亡方面的最终方向至少是双重的：首先，通过黑人女权主义的紧急干预来思考，以一种不同于土著研究框架的方式来发展集中化进程和社会再生产关系的手段。然而，在这种差异中，无论从哪个角度讲，都需要加以澄清，其次，要阐明这种观点对重新思考社会死亡话语，多重囚禁制度以及逃避种族，空间和社会生活所涉及的亲密关系产生了什么影响。