To experience the community lands in the current period is to merely peer through and above the narrow gaps of thick steel bars. Indigenous peoples are being prevented access and movement to, from and across customary lands, and cultural property by U.S. legislation. Indigenous peoples’ concerted efforts to challenge the legality of U.S. deathscapes and settler ecologies/economies of war: “i.e.: a technology-saturated ‘roof’ of militarized airspace, filled with satellites, space debris plummeting down and being vaporated by NASA Space Engineers in Florida stadium lights, and agents stalking indigenous women under cover, in the dark, infrared radar, watch towers, drones, unmanned spy aircraft, and cyber information sharing crackdowns, spearheaded through the “Virtual Border Neighborhood Watch Program”, “border radio interoperability”, the “Texas Data Exchange” programs, and “K-9 units” [1] demands a critical genocide analysis in the conte...

Lately, I contemplate the 'status' of Nde' women in El Calaboz Rancheria, at the U.S.-Mexico International Boundary, and struggle with our positionality in relation to the histories of empires, states and nation-states which illegitimately 'settled' our traditional lands. Lately, the term 'stateless' emerged in an article by historian Brian DeLay which struck a chord, though I think DeLay and I use the concept in divergent ways. Stateless, dispossessed, peasants, nomadic-- these are all terms which the state and western legal thought has utilized/and utilizes as surgical tools to disrupt and alienate/make foreign aboriginal peoples' undeniable inherent relationship with and to our own lands legally, culturally, ideologically and psychologically. In contemporary legal advocacies, numerous Indigenous women's organizations utilize international mechanisms to draw critical attention to the convergences of state violence, war crimes, economic violence an...