Settler Colonialism and land dispossession are the root cause of Racism and Anti-blackness as a necessary condition.

Settler Colonialism and Antiblackness In the United States and other slave estates, the remaking of land into property was/is accompanied by the remaking of (African) persons into property, into chattel (Spillers, 2003; Tuck & Yang, 2012; Wilderson, 2010; see also King, 2014 on Black life as fungible). To attend to the specificity of antiblackness and its fusing to Indigenous erasure through settler colonialism is to set aside the catchall term racism. It is to recognize that, as Holland (2012) observes, (W)hen we see and say “race,” regardless of how much we intend to understand race as being had by everyone, our examples of racial being and racist targets are often grounded in black matter(s) In this instance, the black body is the quintessential sign for subjection, for a particular experience that it must inhabit and own all by itself. (p. 4, emphasis in original) The remaking of land and bodies into property is necessary for settlement onto other people’s land. Discourses and practices of property and dispossession are central to the hegemonic relations of settler colonialism and slavery in the United States. Implications Thus, in our view, analyses of settler colonial dispossessions are incomplete when they do not connect Indigenous erasure and antiblackness. Logics of settler colonialism insist that Indigenous peoples disappear at the same time that they require Black life to be kept landless. Settler colonialism is a network of structures, narratives, and justifications which promote the ascendancy of settler ontologies, especially of property and state violence against Indigenous peoples and Black peoples. Frank Wilderson (2010) points to the antagonisms built into the ways that Indigenous peoples can access humanity and the ways that Black peoples are blocked from accessing humanity because of the ways that their relationships to land are differently structured in settler colonialism. By attending to settler colonial dispossessions rather than theories of dispossession related to colorism or capital accumulation (alone), it is possible to see dispossession as not just material but always also connected to possible relations to place and land. In theorizing and using a settler colonial construction of race, we bring together the otherwise seemingly disconnected phenomena of Indigenous erasure and Black life as ungeographic (McKittrick, 2006; see also Tuck et al., 2014).