Sovereingty is the solution --- allowing decol against capitalist settlements is key to solvency

Additionally, settler colonialism isn’t a kind of passive hegemonic force that remains central through as a flawed best practice for global society. Rather, settler colonialism is active and activated through “communicable methods” of ongoing capitalist settlement. Lechuga argues that “Patrick Wolfe suggests WSG organizes and 31 endures through material mechanisms of ideological replacement, those that eliminate native peoples from lands and then occupy those lands indefinitely: “settler colonizers come to stay: invasion is a structure not an event … elimination is an organizing principal of settler-colonial society rather than a one-off (and superseded) occurrence … . Settler colonialism destroys to replace” (Lechuga, 2020, p. 380). The settler colonialism arranges power through communicable methods in which subjectivities and spatiotemporal logics are produced. Settler colonialism creates and recreates the conditions necessary for settler situations to exist by invoking capitalist innovation to materialize settler mythologies. Additionally, it is essential to recognize the ways in which settler colonialism is foundationally a mechanism of cultural production based on relations with the land. The building of capital through land as the motivational force makes “the accumulation of land is the objective of settler colonialism (unlike labor-driven objectives of other forms of colonialism)” (Rowe & Tuck, p. 6). Using climate technology as a communicable method of settler colonialism means that climate discourse is used as a means of reproducing settler colonial situations (the production of subjectifies rooted in individual sovereignty and the production of mythologies anchored in settler spacetime). As stated by Lechuga (2020), “settler colonialism leverages rhetoric to facilitate the material arrangement of ideological power on lands and bodies. This orientation illuminates the role rhetoric has had in mobilizing settler power through invoking subjectivities, devising sovereignty claims, and circulating narratives of settler logic” (p. 378). Sovereignty, typically discussed as the ultimate dominion of power within a particular space, is manifested within the individual settler through a particular 32 relationship between people and the space they occupy. Veracini argues that for the settler, individual sovereignty “is not the feudal nature of the relationships between local European settlers and a distant sovereign that should be emphasized, but, on the contrary, the specific nature of a self-governing capacity that is acquired via a voluntary movement to a separate location” (p. 58). In other words, it is a kind of entitlement necessary to claim belonging to stolen (home)lands. While authority (of knowledge) in other colonial settings is found in notions of state sovereignty, the settler situation places authority within the individual. Veracini’s development of settler consciousness is developed through Lacan’s notions of the imaginary, the symbolic, and the real in which a subject orient itself through material and symbolic perceptions with the external world. For Veracini, “‘settler society’ is in itself a fantasy emanating from a painful perception of growing contradictions and social strife, where the prospect of settler migration literally operates as a displacement of tension and where the longing for a classless, stationary, and settled body politics can find expression” (Veracini, p. 75). This tension between the imaginary notion of an innocent and settled body politic and the violent reality of continued settlement produces a number of pathologies inherent to the settler, one of which is disavowal, the denial of responsibility.