For Those Who Will Follow; Earth Marred and Renewing Relationships

Wherever one is in North America, one is on Indigenous lands.Some Indigenous peoples may have been exterminated or removed to other locations, and their contemporary presence may not be highly visible, yet this remains Indigenous land.Nevertheless, rarely do non-Indigenous individuals and institutions consider the responsibilities that come with the fact of being on Indigenous lands (cf.Asch, 2014).To a large extent, this is because settlers regard the state they control as holding a legitimate claim to sovereign authority.Not only is this a claim that bars rightful relationships with Indigenous peoples, it also discloses contemporary settler societies' disconnection from their Earthboundedness (Asch et al., 2018;Borrows, 2018) because it extends both over peoples and lands.I propose to consider how, from the locality of some settler states such as Canada and the United States, an intimate connection between the settlers' claim to sovereignty, mastery and possession, and Modernity/Coloniality, is disclosed, which is significant for understanding the Anthropocene and for envisioning ways of acting otherwise that may help to remedy it.My claims regarding the Anthropocene and Modernity/Coloniality are thus perspectival; they do not pretend to offer complete and universal accounts of either, but rather hope to diagnose distinctive features of both, as experienced and disclosed from the underside of Modernity.I see the Anthropocene, or the Age of Man, as a symptom of contemporary settler societies' view of themselves as floating free from the land, to use Brian Burkhart's formulation (2019) and of their associated idea of Man.Man, in this context, does not refer to humanity as a whole, but rather to the Western white cis-gendered heteropatriarchal agent of Modernity/Coloniality (Mignolo, 2007(Mignolo, , 2011;;Yusoff, 2018) who is driven by a will to mastery and possession (Schulz, 2017;Singh, 2018).This Modern/Colonial Man presents himself as the universal subject, and thereby erases and disqualifies alternative ways of being human (Singh, 2018, Chapter Introduction).I engage with First Nation and Native American-hereafter Indigenous-political thought and movements to articulate an alternative to the un-earthbound political practices and associated subjectivity of the Man of the Anthropocene.I use Indigenous as a collective shorthand, but my focus is on the distinct political experiences, struggles, and traditions of some of the Indigenous peoples of the lands now claimed by Canada and the United States and the radical alternatives they disclose to dominant Modern/Colonial lifeways, the significance of which extends far beyond

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