Abstract: This manuscript dissertation/thesis explores the relationships between Turtle Island and Palestine, contributing to larger discussions in TransIndigenous studies, global Indigenous studies, and within comparative literary studies fields broadly. From Palestine to Turtle Island: Essays on TransIndigenous Literatures creates a dialogue between Indigenous arts and aesthetics centring Indigenous ways of knowing across nations, specifically on Turtle Island and in Palestine, wherein engaging with narrating history and centring Indigenous voices beyond national and exceptionalist narratives about the U.S., Israel, and Canada as colonial states. While I trace possibilities emancipating from juxtaposing Indigenous histories, I pave the way to question our current moment as an extension of settler colonial structures. This manuscript investigates how writers and artists such as Steven Salaita, Armand Garnet Ruffo, James Welch, Aicha Yassin, Charolette DeClue, and Susan Abulhawa reclaim Indigenous voices and histories, reminding readers that settler colonialism is not a past event. They also present Indigenous stories that are past, present, and futurity, surviving despite settler structures of erasure and silence. Additionally, this dissertation aims to situate Palestinian literary and cultural productions in dialogue with Anishinaabe, Cheyenne, and other productions of Algonquin Indigenous artists of Turtle Island. I examine the productive possibilities of this cross-cultural communication to uncover how Indigenous works challenge dominant narratives and offer pathways for resistance, resilience, and healing.





Abstract: The conception of this article came to us at the end of a land-based healing program informed by Indigenous approaches to wellness. In this article, we dismantle psychiatric diagnosis, particularly the Diagnostic and Statistical Manual of Mental Disorders (DSM). Drawing on Frantz Fanon’s notion of sociodiagnosics, we put DSM diagnostic categories under a sociogenic microscope. We assert that the DSM and psychologizing discourses are cultural products born out of coloniality, which continue to serve as tools for the subjugation of iyiniwak (Indigenous peoples), a phenomenon termed psycholonization. After setting our intentions and describing Fanon’s sociodiagnostics, we will examine various disorders and symptomatology from a decolonial lens. By using the very language of the DSM, we make visible and “diagnose” the colonial logics and ideologies inherent in these categories. This includes addiction to, and obsessions with, excessive material wealth and power that has justified the dispossession of iyiniwak land and now is causing a climate crisis that threatens humanity and all our relations. We assert that these colonial logics and ideologies are pathogenic not only for iyiniwak but also for settlers and all people. In the second section, we recenter vastly different worldviews that underpin Indigenous approaches to “assessment” and “diagnosis,” including a nonlinear understanding of time, listening to and engaging wisdoms, and the acknowledgment of diversity and divergence as a given that is celebrated and honored. We end this article by addressing the importance of conceptual humility to rectify epistemic violence that is at the core of jagged diagnostic worldviews colliding.