@hojisitas on Afroindigeneity

Note from Keyla: With permission to post and archive, here is @hojisitas commentary from back in 2015. Links provided.

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[1: Mostly repeating myself, but we need to stop using the term ‘Afroindigeneity’ to center Amerindigeneity at the expense of American Black cultures.]

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[2: In what ways are we rethinking, reexpanding categories, finding ways to embrace the trans-Atlantic African diaspora whose cultures developed/formed here?]

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[3: Are we willing to imagine mutual futures & acknowledge Black humanity? If to love Black peoples is a radical act, what’s it look like? #DecolonialLove]

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[4: What if we affirmed the Indigeneity of Black folks did not end with the Middle Passage? What if we considered their histories with these lands valid?]

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[5: How do we take on the hard task of acknowledging that a narrow categorization of ‘Native’ leaves Black folks in placelessness? #DecolonialLove]

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[6: How do we take on the hard task of acknowledging that a narrow categorization of ‘Native’ leaves Black folks as Other/foreign? #DecolonialLove]

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[7: How do we take on the hard task of acknowledging the narrow category of ‘Native’ constrains & frames anti-Black thought in NDN communities?] 

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[8: What if we considered more than Black NDNs as ‘Native’? #DecolonialLove]

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[9: I’m not asking that 'Native’ or Indigeneity be redefined; only that we realize the ways we’re implicated in denying Black folks a place w/in it.] 

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[10: 'Afroindigeneity’ as material & non-material: retentions that stretch back to those lands, but also situated here in innovation, adaptation.]

Further commentary: "Some of my tweets where I “reclaim” the term ‘Afroindigeneity’ to acknowledge and honor Black humanity as well as create a discursive space where we can conceptualize futures where we exist and thrive, rather than assimilate. Black peoples in the Americas have their own equally valid and Indigenous cultures.

Whereas ...[other bloggers]... use the term to appropriate Amerindigeneity of my nation or others to justify Black existence (not ‘occupation’) on these lands, I wanted to stress 

  • that we have histories, relationships, and stewardship with these lands; 
  • that we are not settlers or oppressors (and that we lack that positioning as Black folks); 
  • that we do have places, homes, and futures here; 
  • to recognize Africa as a homeland that we are no longer completely divorced or displaced from; 
  • and that our cultures often hold retentions from those ancestral cultures: our Indigeneity did not remain with Africa.

Some of this labor that has taken place opens avenues and new language to understand and reenvision these relationships better."