In this essay, we call on linguistic anthropology to combat specific modes of White Supremacy (anti-Blackness, anti-Indigeneity, and anti-Nativeness) by recognizing them as intimately central to the formations and formulations of our (sub)field in the US (and broader) context. We speak to and from particular legacies of dispossession and repossession engendered by two mated and enduring structural processes, settler colonialism (Simpson 2014) and racial slavery (Hartman 2008; Sharpe 2016; Mignolo 2006), which continue to animate the ubiquity of owning via the making of (linguistic) anthropological knowledge (owning through knowing and collecting) and via the knowing, collecting, and wearing of Black and Native people that helps make up everyday life in America (e.g., mascots, blackface, pop cultural caricatures, Halloween costumes, language appropriation, slave souvenirs, dream catchers and on and on (Meek 2006; 2020; Smalls and Davis forthcoming; Smalls forthcoming). Finally, we draw on Black and Native theorists to offer practices of solidarities and abolition (Byrd 2019; Harris 2019; Latty et. al 2016; Leroy 2016; King 2019; Tuck et. al 2014; Morrill et al. 2016).

中文翻译：

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正在进行的剥夺/占有：美国（人类学）反黑人和殖民主义传统

在本文中，我们呼吁语言人类学与白人至上的特定模式（反黑人、反土著和反土著）作斗争，将它们视为我们（子）领域在美国的形成和表述的密切核心（和更广泛的）背景。我们谈到由两个相互结合且持久的结构过程，定居者殖民主义（Simpson 2014）和种族奴隶制​​（Hartman 2008；Sharpe 2016；Mignolo 2006）产生的特殊的剥夺和收回遗产，它们继续通过制作（语言）人类学知识（通过了解和收集拥有）并通过了解、收集和穿着有助于构成美国日常生活的黑人和土著人（例如，吉祥物、黑脸、流行文化漫画、万圣节服装、语言挪用、奴隶纪念品、捕梦网等等（Meek 2006；2020；Smals 和 Davis 即将推出；Smals 即将推出）。最后，我们利用黑人和土著理论家提供团结和废除的实践（Byrd 2019；Harris 2019；Latty 等人 2016；Leroy 2016；King 2019；Tuck 等人 2014；Morrill 等人 2016）。