In a Land far beyond the ethical purview of the dominant classes and the cognizance of the global citizenry - high North of the medicine line - a contestation between two worlds is
transpiring. Only one promises emancipatory futures, and human futurity itself.
At the shores of the Wedzin Kwa - the sacred headwaters and confluence of the Bulkley and Skeena rivers - the Wet'suwet'en people are standing ground for the ground, all humanity, and all
generations. In the face of empire armed in militarist and neoliberal/fascist-ideological extremis, the Wet'suwet'en First Nation under the governance of their hereditary chiefs is blockading the
largest extractive project in the history of the Canadian nation-state.i
Despite an atmospheric constancy of surveillance, court-sanctioned injunctions (land theft), mass ecological desecration, targeted arrests of unarmed land protectors (on their own territory), administrative detention, RCMP night-raids, increased violence against Indigenous women, duress via impoverishment left in the wake of colonization, derisive paternalism of the corporate- government officials who narrate the historical situation, and the deafening silence of dominant society, this liberation struggle enters its 13th year.ii However, the particular and acute contradistinction extant here in an ancient landscape of waterways and flora and living histories irreplicable, is the contemporary manifestation of the yet unended colonial project - a supremacist logic and practice, an ontology and method - ensconced within every facet of
globalized Western modernity.
Since the colonial encounter unto today, it is this world of catastrophes (Nakbas) - that travels the lines of race, class, gender, and sexualities - against which Indigenous and oppressed peoples
and people of conscience in solidarity across the world have resisted for centuries. Throughout every apocalypse brought to the shores of Alkebulan, Abya Yala, Palestine, Turtle Island over
the course of 500-year violence and now this day, as the reach of coloniality breaches planetary scope, it is precisely the cultural communities, ethnic societies, and geographies deemed lesser-
than by the white Western gaze - those demarcated to subalternity, the "extractive zones of the colonial difference" as Gómez-Barris refers, condemned to "premature death" as Ruth Wilson
Gilmore discerns, that is, the margins - who are radically reclaiming and building worlds of otherwise: emancipation through the shatters of the fated old.iii, iv These other-worlds that both
pre-exist and resist the white supremacist heteropatriarchal global-order ravaging the world, suffocating black life, Indigenous life, trans life, and the Earth Herself, are ancient epistemes and
embodied cosmologies, bodies of Knowledge and Earth-based praxes - theory and practice, politic and process! - of immeasurable and immemorial profundity and power. Across continent,
culture, and time, these otherworlds speak of and recognize the historical reality of the Earth as sacred: the world, in fact, beyond knowing, beyond borders, beyond Man.
Yet, the struggle between oppression and liberation has not yet been decided, and is the context of our lifetimes. The late-stage/last-stage of capitalist coloniality is the contemporary in which
we have been born. What, therefore, shall you do with the time that has been given to you? How will you be? Despite the liberal proclamations of an existing moral centrism, this is a matter of
sides.
While both are historical possibility, oppression and liberation are existential antitheses. One cannot live while the other survives. On this Earth, humanity is thus presented with the option to
pursue either of the duality. However, only liberation is the human vocation.
Within the limitations of an article, this piece holds merely two intentions. One endeavours to reclaim the issue at the heart (of the heart) from the commentariat and the dominant narrative
imparted through every feature of Western modernity's socio-infrastructure, redrawing, rather, the distinct line between two ways of being, two options: barbarism or decoloniality,
extractivism or relationality, which is to say, indeed, domination or love. The second intent, therefore, is towards reclaiming the very definition of love from, what Olúfémi Tàíwò aptly terms, "elite capture."v To aver love's inherent nothing-less-than abolitionist character and implications. That true love, militant love, revolutionary love - by which I mean revolution - is radical political activity in and with the world which likewise knows no borders nor compromise but solidarily extends to every human and more-than-human being of the Earth in encompassing totality. A radical paradox and promise, affection's effect defies human conceptualization and modernity's measurement: its proximate practice is globally significant and inter/nationalist in ethos.
Therefore, alongside the multitude of radical theorists, organizers, martyrs, and freedom- dreamers who have done so and embodied so with their lives in emancipation's struggle and, most of all, alongside those whose names may never be known by dominant history but who create the conditions for that 'someday' freedom, it is the discourse to which this essay merely strives to underscore and fortify. To deepen our collective analyses and affirm the unfathomable goodness and capacity of people who love, moving in emancipatory motion with others in struggle towards a better world - an emancipatory future that is historical possibility.
In a context wherein oppression silences and segregates that which poses its greatest threat, political discourse and poetics about, yes, love as liberative praxis and the singular human duty can be a powerful weapon for decolonization - for a world of freedom and breath - at this hour as always on (as the great late Grace Lee Boggs termed) "the clock of the world."vi
This is a discourse about dissent and insurgency: revolutionary love from below.
------------
Winter. Amidst the pre-dawn light setting upon the Land high north, red dresses hang along the flowing riverbed and in the branch-arms of the pine forests, gently moving and dancing, catching
the life force of the Northern winds. Each dress making presente an Indigenous woman, girl, and two-spirit person disappeared or murdered - the epidemic of violence upon which Canada was
founded and stands erect. The soundscape is of water, faint birdcall above beyond sight in Sky's realm, a crackling fire, and ice's encompassing quiet. Yet, in the distance also, an undercurrent
hum. From Bird's eye, indescribable resource development and mass electronic infrastructure cuts across the Land.
On February 6, 2020, unto this landscape, before dawn, the Royal Canadian Mountain Police (RCMP) and Coastal Gas Link (CGL) militarized security forces arrive at the edge of Wet'suwet'en territory, disembark, and assemble in operative line.vii Over the proceeding five days, untold units of heavily armed military personnel, attack canine teams, and tactical corps deployed overhead via helicopter will come to violently arrest and forcibly remove members of Wet'suwet'en Nation, matriarchs, chiefs, and land-defenders.viii
The first stage of their operation is to trespass across the Morice River bridge, the singular entrance point that opens unto the heart of Wet'suwet'en Nation and territory, leading to the
Unist'ot'en Healing Center, then access road to CGL work sites. In between red dresses draped along the Morice bridge, a wooden sign of one word marks the center of the assembled blockade of trees and plywood: "Reconciliation." Twenty fully armed and outfitted military personnel dismantle the barrier with crowbars. The sign is cut through with a chain saw.ix
From the Morice River bridge, RCMP officers arrest Wet'suwet'en matriarchs holding sacred ceremony, then move onwards.x Throughout the coming days, the deployed state-forces will be subsequently supported by additional provincial police officers until access of the territory outlined in the B.C. Supreme Court injunction is fully and robustly acquired.xi Accumulation by
dispossession.
February 6th's armed invasion and occupation of unceded Wet'suwet'en territory was the second major enforcement operation by the Canadian nation-state. The traumatic and brute dispossession of Wet'suwet'en Nation who hold full, continuous, and sovereign jurisdiction of their territory is illegal state-sanctioned violence of federal, provincial, corporate, and juridical alliance. The Canadian state's occupying presence is a violation of International Law and the United Nations Declaration on the Rights of Indigenous Peoples. Most importantly, it is a violation of Wet'suwet'en Law.
High north of the medicine line - a Land beyond the ethical range and moral concern of dominant society - colonization rapidly advances westward, now upon a new frontier of mass material and ontological potential. The existentially-expansive settler-colonial enterprise exhibits in the contemporary as the Coastal GasLink pipeline, a multinational conglomerate of five global oil hegemons (Shell, Petronas, KOGAS, Mitsubishi, and PetroChina), fully sanctioned by the B.C. Supreme Court and subsidized upwards of $7 billion public funds via both the Federal and Provincial governments of Canada.xii If constructed, the CGL pipeline will traverse 670
kilometres of Indigenous territories, linking the hydraulic fracturing operations constructed across the landscape by the occupying settler-state (a bioregion currently hosting the highest concentration of Canada's fracking wells) to a Liquified National Gas facility on the Pacific coastal town of Kitimat.xiii The disseminated narrative rapaciously accepted by the Canadian bourgeoisie proclaims the necessity of the project as an indispensable component of Canada's climate leadership - "saving China from a coal-based economy. Saving the world."
13 years. And since contact. Save for the steadfast and unified resistance of the Wet'suwet'en Nation and those across the Third Worlds in solidarity, the catastrophe is set in motion and is merely a matter of time.
All Wet'suwet'en Clans have rejected the Coastal Gas Link fracked gas pipeline because this is our home. Our medicines, our berries, our food, the animals, our water, our culture, are all here since time immemorial. We are obligated to protect our ways of life for our babies unborn. - Sleydo' (Molly Wickham), Wing chief of the Cas Yikh clan
How can struggle and collectivity in the face of oppression be fathomed? is a question that defies answer. "It is the highest form of love," wrote the late great John Lewis.xiv Grace, some say.
The invasion and occupation of Wet'suwet'en territory on February 6th, 2020 is no longer a deemed "recent event," no longer profitable to the corporate mainstream and thereby news- worthy. Since February 6th, 2020, construction of the CGL pipeline has continued to violate indigenous rights and environmental regulations, most recently destroying critical salmon habitat via sediment let into the Lho Kwa river.xv Since February 6th, 2020 the allied governmental, judicial, corporate, and consenting societal force has continued and normalized, ever permitting and justifying colonial violence.
That which occurred in the winter of 2020 is no longer the "breaking story." Three years near the day have now passed since the Canadian state invasion and the international solidarity uprising that arose in response called upon to "Shut Down Canada." However, I draw us back. Here. February 6th. For it is in this historical moment that the contradistinction of two irreconcilable worlds and ways of being are fully manifest.
One world is willing to forfeit an other - a kin - and profit by her. The other-world is not. It knows each is kin, beloved, and protects as such. Here lies morality's reckoning point.
How do we possibly understand the unspeakable violence enacted by the Canadian state and the complicity of the dominant citizenry in full view of the racial and gendered apartheid reality of the country, conditions extant across Turtle Island, from the inner-city to the reservation? What can possibly permit a person or group of people to violate another people and place? How can
one possibly rationalize the oppressor-class defining the terms of reconciliation, signing UNDRIP into law then subsequently signing off on the deployment of military forces to remove Indigenous peoples from their Lands? How can one fund further oil extraction amidst a summer of simultaneous fire, flood, and fatality?
Worldviews make worlds. Since time immemorial, ancient worldviews have understood and seen the Earth as sacred: a kin-dom of Relations. Since time immemorial, Earth-based epistemes, cosmologies, and theologies, bodies of Knowledge and emancipatory praxes - theory and practice, politic and process! - have been lived and practiced and passed down, even in the gravest of realities.
Amidst the rubble of Gaza. Atlantic crossings. Cacao fields. Clothing factories.
Yet, there is another worldview that chooses to perceive the Earth and all Her Relations as merely separate entities, unrelated, objects of varying value to a self-understanding and project that seeks to reign above, superior.
Oppression as multistructure and necroconditions originates in a preceding act. In order to violate another - a people, a place, one's kin - a distortion of the soul must transpire. An "other" must be concocted; the fiction of another's inferiority is required. Such is oppression's prerequisite. Underneath the metaphysical force of the colonial matrix of power ceaselessly unleashed upon specific peoples and Lands lie supremacist ideologies that aver others' inferiorities - a decrepit consciousness entered unto. In oppression's instigative act of otherization - a distorted and violent perception of the Earth's reality - the inherent and ancient relational structure of the human and more-than-human world is shattered and re-ordered. Constructed in lieu is an ontological hierarchy that demarcates the subhumanity, perverse humanity, and nonbeing of specific peoples, cultures, knowledges, and terrains. The barbaric arrangement of the supremacist gaze enables and informs the subsequent material processes of domination and annihilation, the normative tool of colonial conquest and modernity.
"To deny another is to deny oneself. For there is no other." - john a. powell
Otherization is the source of oppression's ensuing force - the act that precedes and instigates. It exists, however, within the realm of human choice. Here at the soul is the reckoning point. Ideologies become ethics. Ethics become practice. A being of praxis, the human becomes what is practiced.
Over the course of coloniality's longue durée with ideological roots tracing back, a worldview that denies the inherent sacredness of others and the Earth has produced and justified a global hierarchal social-order, wherein the peripheries compete for the resources left by the metropolis by design. Such is the "compartmentalized world" Fanon saw, and foresaw.xvi
For five centuries, we have been told and sold that the hegemonic global-order before us and its capitalist structures of production and identity are inevitable and veritas, the manifest destiny of enlightened progress. Certainly, this current world - the conditions worse than death to which it condemns whole lifetimes and its atmospheric notion of permanency - is mighty.
However, this manufactured world of supremacist epistemologies and ways of being... is but 500 years old in a landscape of Ever.
There exists a greater historical force and constancy than the terroristic and terrorizing reality of life and Land under occupation and siege. Throughout all time known, no empire of the world has ever endured forever. Despite centuries of colonial domination, never has supremacy been able to crush the spirit of revolt that arises in the hearts and minds of people who love. Never has peoples' pursuit for liberation, imagination of emancipation, nor prefigurations of that very other-
world been stilled forever. Of grandeur force to the violent contemporary world before us that presents as everlasting is the radical resistance of those in freedom motion and movement across and with the Earth - the people and Land that loves. An historical resistance of generations, of multiple expressions and mode, individual and organized, but each part of the collective process of total, global, liberation.
From Palestine to Wet'suwet'en, Cuba to Combahee, in dialectic insurgency, those in movement struggle across the Earth this day and alongside the ancestors before are ushering world-endings and -beginnings internationalist, cosmic, and permanent in scope. Such is the ferocity and miracle of love in metaphysical counterpose.
Our strategy should be not only to confront empire, but to lay siege to it, with our art, our music, our literature, our stubbornness, our joy, our brilliance, our sheer relentlessness – and our ability to tell our own stories. Stories that are different from the ones we’re being brainwashed to believe. The corporate revolution will collapse if we refuse to buy what they are selling – their ideas, their version of history, their wars, their weapons, their notion of inevitability. Remember this: We be many and they be few. Another world is not only possible, she is on her way. On a quiet day, I can hear her breathing.
- Arundhati Roy, "Confronting Empire"
Fugitivity: prefiguring a new humanism and the political activity of love
Across historical contexts and continental terrains but bound in inexorable solidarity, people have moved in emancipatory motion in resistance to domination - to the normative discourses, structures, and necroconditions imposed - and in active re-creation of oppositional epistemic and cultural spaces: the coetaneous abolition of hegemony and reconstruction of an-other world(s). Every radical movement and expression of freedom has been born in the crux of subjugation, dehumanization, annexation, the violence of oppression. The conditions in which people have still, somehow, envisioned and held to a horizon of liberation are contexts of occupation, enslavement, apartheid, genocide, dispossession. The crucible in which emancipation is imagined and takes shape is the daily lived reality that knows death in intimate proximity. Yet, on sovereign terms that exist in the cracks of colonial world-order, from the "standpoint of empire's victims," as Said infers, movements of liberation and radical forms of beloved community arise. Freedom and love are waged. These responses of at-once deconstruction and reconstruction, denunciation and annunciation, are the restorative endeavour to re-establish the love and embodied interrelationality negated by oppression. In the midst of occupied territories, in the face of violence that defies description, the counter-histories, -theories, -epistemologies, and -reexistences of the "other" are the practice of love back into being anew. To coloniality and oppression, decoloniality and liberation mount in political, ethical, and spiritual offense - the praxes of freedom that contest them and, in the final analysis, transform the world.
Our people's belief is that we are part of the Land. The Land is not separate from us. The Land sustains us. And if we don't take care of Her, She won't be able to sustain us, and we as a generation of people will die.
- Freda Hudson, Spokesperson of the Unist'ot'en Camp
Summer. At the shores of the Wedzin Kwa, the roof edge of a large wooden building catches Sun's light. Amidst a living landscape of pine forests and trembling aspen, grass plains hosting huckleberry, deer fern, and moss, great riverways in ancient pathways, and mountains' presence upon the horizons of all four directions, the Unist'ot'en Healing Center stands peacefully and strongly - a natural member of this place. The Healing Center is the fulfillment of a vision: a culturally-safe healing program, centered on the healing properties of the Land.xvii It is the embodiment of self-determined wellness and decolonization.
Inside the three story-building, a dining hall, industrial kitchen, meeting rooms, and lodging for elders and participants is full of life, real life. Coming to stand strongly upon the Land in 2015, the Center was constructed entirely from donated materials and volunteer labor.xviii In 2010, the Unist'ot'en clan reoccupied their traditional territory, now a re-occupied space of healing and regeneration. Commencing with the "Wet'suwet'en Youth Art Camp" in 2016, programming at the Healing Center has ever expanded, now including treatment for addictions, women's groups, cultural workshops, and language schools. As a whole, the Unist'ot'en clan's reclamation of their territory, traditional governance systems, and conceptions of wellness is generating the re- establishment of relationships with land, ancestors, and the underlying teachings that connect distinct Indigenous communities across the world.xix
With the woods, rivers, skies, and meadows that are abundant garden-pharmacy and pedagogy, this is a place where Wet'suwet'en peoples and others come to reconstruct and nurture land-based relationships. To experience another matrix of being and knowing, one that categorically refuses and breaks with the quotidian practice of capitalist-colonial society and, in its stead, rehearses another world back into being anew.
We decided to build this healing center to bring our own people here and bring healing to them, spiritually, mentally, physically and use this space to make our people strong. The residential schools were used to 'take the Indian out of the child,' so we want to put the Indian back in our children, meaning our culture. If our people have our culture, they'll be strong, and they'll stand on their own two feet. And we'll have a strong nation that willtake care of the Land. And if we take care of the Land, then the Land will take care of us.
- Freda Hudson, Spokesperson of the Unist'ot'en Camp
Across the Yintah (the Wet'suwet'en word for the Land), bald eagles, coyotes, grizzly bears and martens, deer, beavers, wolves and other Relations scurry through the lands and traverse the waters and skies, an ancient orchestral movement of harmony and power. The Wedzin Kwa - the sacred river at the heart of Wet'suwet'en territories and knowledge systems - glistens blue and emerald, rushing through the valleys of the northern mountains, forests, and plains.
The Unist'ot'en Healing Center stands tall here amidst this world of Relations. The Center is also situated directly upon the path of the CGL pipeline and at the crux of a planned mass energy corridor intended to bolster Canada's economic prowess and status as an energy-state superpower. Reoccupying their territory in 2010, the Unist'ot'en clan strategically constructed the Healing Center along the GPS coordinates of the pipeline's proposed route, an assertion of the nation's sovereign right to decide what happens on their territory.xx At the time, seven major extractive projects were proposed to cross unceded Wet'suwet'en territory and tunnel underneath
the headwater tributaries. Since and due to the Unist'ot'en reoccupation, however, five of the seven development enterprises have been consummately canceled, including the multibillion-dollar Enbridge Northern Gateway pipeline which would have transported bitumen from Alberta's tar sands to the Pacific coast.xxi Two incursions remain and are under construction (CGL and Chevron's Pacific Trails). Four new pipeline projects have been recently granted permits by the Provincial government under the New Democratic Party, a party that claims "leftist" epithets.
Since contact, the Wet'suwet'en hereditary chiefs and clans have worked tirelessly to care for and protect their Lands. They have used the imposed Canadian nation-state's court system and Constitution to claim unextinguished Aboriginal title to their territory in the landmark Delgamuukw decision (1997), xxii one of the most impressive feats in anticolonial history. They have unanimously opposed pipeline projects and hydraulic fracturing development on their territory. They have provided exhaustive and comprehensive public education through myriad methods - speaking tours, videos, documents, website, and camp tours. They have invited elected Federal and Provincial government representatives of the Canadian state to their territories in good faith. They have consistently been among the first to offer active solidarity to the liberation struggles of nations and communities across the Global Souths (including the Global Souths within the Global Norths), and welcomed solidarity in return. And, they are rebuilding the alternative: a land-immersive camp, a pit house, traditional trapline routes, bunkhouses, and an intergenerational Healing Center, the tremendous expression of life-giving Wet'suwet'en law and
land-based practices.
Every component of this resistance history is the radical political activity of love. It is what love
does. Militant love.
13 years and since contact. Alongside Third World liberation struggles and emancipatory social
movements that span the continents and history, the Wet'suwet'en Nation is exemplifying the
grandeur force to coloniality and empire that cannot be defeated. To the world, the Wet'suwet'en
Nation is showcasing the incomprehensible totality of collective resistance - and its power.
Through practices of life-giving land protection, transnational solidarity, and reoccupation of
traditional territory, governance structures, and ways of being and knowing in place, counter-
praxis is in the making and "stands tall." As a whole space of praxis, thinking and practicing
decolonization becomes a generative site of at-once abolition and presence, unsettling the
politics of domination unto and as a politics of care. In simultaneity, "blockade is both a negation
of destruction and affirmation of life,"xxiii a radical critique of hegemony and construction of
otherwise. It is the presencing of freedom and decolonial futurity.
The de/reconstruction of collective resistance is the radical promise of anti-colonial struggle in
the 21st century with ancestral bonds that tether back to traditions of radicalism and time
immemorial. As Michi Saagiig Nishnaabeg scholar and activist Leanne Betasamosake Simpson
writes, it is "as we have always done."xxiv If and when the freedom-dreamers and fighters of
liberation struggles in every locality solidarily join with each other - hand in hand, theory with
theory, knowing the sacredness of each other, forming constellations of coresistance - we walk
on pathways of emancipation.
Indeed, as Fanon clarifies, "Decolonization is a program of complete disorder."xxv
End Times
"Water is Life." "The Land is Sacred." "The Land is your Mother" are statements of an other
world of being that knows the sacredness of the human and more-than-human world. Just as are:
"Shut Down Canada," "Land Back," "Black Lives Matter," "Free Palestine," and "Abolition
Now." Practiced, this is the political language of love and of the Earth.
It is necessary to conclude on the grave reality of this work of life. The conditions of oppression
and the costs of dissent cannot be overstated. The myriad methods by which those who dare to
uprise, revolt, rebel, and construct other ways of living and dying are silenced, and the daily
reality of existence under occupation has produced the pantheon of revolutionary martyrs,
century upon century, most of whose names remain unknown. While predictable, the dynamic of
empire's backlash has made missing and murdered more beloveds than we can possibly hold in
our soul. Now this day, we look upon a final precipice of coloniality as it breaches planetary
scope - untold life already hung and now hanging in the balance.
Yet, there are grounds for hope. Hope, a discipline. Despite the serial efforts of the settlement,
even at this late-stage/last-stage of white supremacy, heteropatriarchy, and racial capitalism in
confluence, the elements are stirring. In every movement of the rivers, rush of the winds, and
turning of the seasons, the Earth is oriented towards life, and people are moving in emancipatory
motion - building in the ashes of nightmare.
Summer falls to Winter's still, abundant life to ground and soil, but this is Earth/us preparing for
an uprising... of Spring.
i
 "History," Gidimt'en Yintah Access, Accessed January 20, 2023,
https://www.yintahaccess.com/historyandtimeline.
ii
 "Timeline of the Campaign," Unist'ot'en, Accessed January 11, 2023, https://unistoten.camp/timeline/timeline-of-
the-campaign/; Alleen Brown and Amber Bracken, "No Surrender," The Intercept, February 23, 2020,
https://theintercept.com/2020/02/23/wetsuweten-protest-coastal-gaslink-pipeline/; Maia Wikler, "Indigenous youth
are rising up in solidarity with Wet'suwet'en," Briarpatch, February 11, 2023,
https://briarpatchmagazine.com/articles/view/indigenous-youth-are-rising-up-in-solidarity-with-wetsuweten; Alison
Bodine, "What is happening in Wet'suwet'en," Peoples Dispatch, February 29, 2020,
https://peoplesdispatch.org/2020/02/29/what-is-happening-in-wetsuweten/.
iii
 See: Macarena Gómez-Barris, The Extractive Zone: Social Ecologies and Decolonial Perspectives (Durham, NC:
Duke University Press, 2017).
iv
 See: Ruth Wilson Gilmore, Golden Gulag: Prisons, Surplus, Crisis, and Opposition in Globalizing California
(Berkeley: University of California Press, 2007).
v
 See: Olúfémi O. Táíwò, Elite Capture: How the Powerful Took Over Identity Politics (And Everything Else)
(Chicago: Haymarket Books, 2002).
vi
 "What time is it on the clock of the world?" is a question Grace Lee Boggs is renowned for asking at the
commencement of every organizing meeting and political gathering.
vii
 Jerome Turner, "Manufacturing Wet'suwet'en consent," Briarpatch, September 10, 2020,
https://briarpatchmagazine.com/articles/view/manufacturing-wetsuweten-consent.
viii
 Alleen Brown and Amber Bracken, "No Surrender," The Intercept, February 23, 2020,
https://theintercept.com/2020/02/23/wetsuweten-protest-coastal-gaslink-pipeline/.
ix
 Shree Paradkar, "RCMP's dastardly defiling of reconciliation on Wet'suwet'en lands cannot be undone," Toronto
Star, February 10, 2020, https://www.thestar.com/opinion/star-columnists/2020/02/10/rcmps-dastardly-defiling-of-
reconciliation-on-wetsueten-lands-cannot-be-undone.html.
x
 Amber Bracken, "Wet'suwet'en matriarchs arrested as RCMP enforce Coastal GasLink pipeline injunction," The
Narwhal, February 10, 2020, https://thenarwhal.ca/in-photos-wetsuweten-matriarchs-arrested-as-rcmp-enforce-
coastal-gaslink-pipeline-injunction/.
xi
 Amanda Follett Hosgood, "BC Approved Wet'suwet'en Police Enforcement During Flooding," The Tyee, March
11, 2022, https://thetyee.ca/News/2022/03/11/BC-Approved-Wetsuweten-Police-Enforcement-During-Flooding/.
xii
 "Background of the Campaign," Unist'ot'en, Accessed January 12, 2023, https://unistoten.camp/no-
pipelines/background-of-the-campaign/.
xiii
 "Overview," Coastal GasLink, Accessed January 14, 2023, https://www.coastalgaslink.com/about/.
xiv
 John Lewis, Walking with the Wind: A Memoir of the Movement (Boston: Mariner Books, 1999).
xv
 David Suzuki Foundation, "Coastal GasLink caught red-handed wrecking Skeena salmon and steelhead spawning
river," January 12, 2023, https://davidsuzuki.org/press/coastal-gaslink-caught-red-handed-wrecking-skeena-salmon-
and-steelhead-spawning-river/; Matt Simons, "Coastal GasLink accused of failing to prevent sediment from entering
a Wet'suwet'en river," The Narwhal, January 12, 2023, https://thenarwhal.ca/bc-cgl-sediment-wetsuweten-river/.
xvi
 See: Franz Fanon, The Wretched of the Earth, trans. Constance Farrington (New York: Grove Press, 1963).
xvii
 Unist'ot'en, "Unist'ot'en Healing Center," Accessed January 6, 2023, https://unistoten.camp/come-to-
camp/healing/.
xviii
 Unist'ot'en, "Unist’ot’en Healing Center."
xix
 Karla Tait and Anne Spice, "An Injunction Against the Unist'ot'en Camp: An embodiment of healing faces
eviction," Yellowhead Institute, December 12, 2018, https://yellowheadinstitute.org/2018/12/12/an-injunction-
against-the-unistoten-camp/.
xx
 "Background of the Campaign," Unist'ot'en, Accessed January 12, 2023, https://unistoten.camp/no-
pipelines/background-of-the-campaign/.
xxi
 Unist'ot'en, "Background of the Campaign."
xxii
 Delgamuukw v. British Columbia [1997] 3 S.C.R. 1010 - Supreme Court of Canada, Indigenous Jurisprudence
Autochtone, https://jurisprudence.reseaudialog.ca/en/case/delgamuukw-v-british-columbia/.
xxiii
 Leanne Betasamosake Simpson, "Indigenous Blockades Don't Just Decry Destruction - They Affirm Life," Yes!
Magazine, February 24, 2020, https://www.yesmagazine.org/opinion/2020/02/24/canada-pipeline-native-resistance-
wetsuweten.
xxiv
 Leanne Betasamosake Simpson, As We Have Always Done (Minneapolis: University of Minnesota Press, 2017).
xxv
 Franz Fanon, The Wretched of the Earth, trans. Constance Farrington (New York: Grove Press, 1963), 36.
Author Details
Full Name: Javney Mohr
Bio: Javney Mohr is a scholar and organizer pursuing Ph.D. studies as an International Scholar at
UCBerkeley. Grounded in the traditions of decolonial feminist thought, abolition, and liberationist praxis,
her research inquires the pedagogic character of radical social movements and Third World liberation
struggles (historic and contemporary) and the networks of inter/nationalist solidarities that constitute its
praxis. Her current work proposes the emancipatory motion of decoloniality and abolitionism (i.e.,
resistance, movement struggle) as the political activity of militant/revolutionary love and the inherent
orientation of the Land.
Javney holds an M.A. from La Universidad Para la Paz in Postcolonial and Resistance Studies, B.A. in
Global Development and Socialist Studies from la Universidad de Oriente (Cuba) and the University of
Alberta (Canada), and is a co-founder of Spirit of the Land.
As a pedagogue and activist, the majority of her work and life has been based alongside the contraminera
struggles of pueblos in Latin America against Canadian mining companies and Western imperialist
interventionism broadly, alongside landless peasant and workers movements, in Cuban and Palestinian
solidarity activity, anti-colonial organizing in her country of citizenship (Canada), and Third World debt
abolition.
Javney identifies as a socialist/communist, abolitionist, and decolonial feminist.
Submission Keywords: Decolonization, Empire, Indigenous resurgence, Praxis, Revolution, Intifadas