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    1. hena.rwamihigo 13 Dec 2025
      We believe that our daily interactions with one anotheras Indigenous and non-Indigenous queer people across these relational ge-ographies of allyship provide numerous possibilities for furthering decolonialefforts upon these lands that continue to be colonized.

      This passage connects to feminist frameworks that value lived and embodied knowledge. It reflects Moraga and Anzaldúa’s concept of “theory in the flesh,” where knowledge emerges from material experience, and aligns with feminist critiques of abstract, detached theory discussed in class.

    2. hena.rwamihigo 13 Dec 2025
      While large-scale actions such as rallies,

      This challenged my understanding of activism. I used to associate political action mainly with protests, but the authors show that decolonization also happens through everyday relational practices care, responsibility, and accountability to land and community.

    3. hena.rwamihigo 13 Dec 2025
      Thus, we call on non-Indigenous queers to think about a politics of ac-countability instead of a politics of inclusion

      This connects to class discussions on women of colour feminism, particularly critiques raised in This Bridge Called My Back, where Moraga and Anzaldúa show how white feminism has historically erased women of colour’s lived experiences. Similarly, Hunt and Holmes demonstrate how white queer politics can erase Indigenous queer and Two-Spirit perspectives, reinforcing the need to center those historically marginalized rather than expanding existing colonial frameworks.

    4. hena.rwamihigo 13 Dec 2025
      protests and blockades are frequently acknowledged as sites of resistance,the daily actions undertaken by individual Indigenous people, families, andcommunities often go unacknowledged but are no less vital to decolonialprocesses.

      This challenged my understanding of activism. I used to associate political action mainly with protests, but the authors show that decolonization also happens through everyday relational practices care, responsibility, and accountability to land and community.

    5. hena.rwamihigo 13 Dec 2025
      inspired by our community-based work, we also know firsthandthe importance of lived, embodied and interpersonal engagement with

      Hunt and Holmes reject detached, objective ways of knowing. This aligns with bell hooks’ argument that feminist politics must be rooted in lived experience and Sara Ahmed’s idea that feminist theory is something we practice in everyday life.

    6. hena.rwamihigo 13 Dec 2025
      Although the concept of decolonization has been taken up by criticalscholars working in a range of disciplines in recent years, including queertheory, examinations of settler colonialism often remain peripheral to the-orizations of queer rights and gender and sexuality more broadly

      The authors explain that mainstream queer theory and activism often overlook settler colonialism. In my own words, queer politics can reproduce colonial assumptions when it treats gender and sexuality as separate from land, Indigenous history, and sovereignty.

    7. hena.rwamihigo 13 Dec 2025
      Here, writing in the Canadiancontext, we take decolonization to be inherently connected to the lands,lives, histories, and futures of the Indigenous peoples of Turtle Island,

      This helped me reflect on my own position as someone living on Indigenous land in Canada. The authors make clear that decolonization is not metaphorical it is about land, treaty responsibilities, and recognizing Indigenous sovereignty in everyday life.

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