I’ve been thinking for a long time about the relationship between apocalyptic storytelling and the real apocalyptic experiences of life under settler colonial capitalism (and have written some here, here, and here – with the most recent/polished version forthcoming with Resilience: a Journal of the Environmental Humanities, informed by the work of Kyle Whyte, Kristen Simmons, Bruno Seraphin, and so many others).*
Most recently, I reviewed Gerald Horne’s vital The Apocalypse of Settler Colonialism for the journal Transmotion. The initial review appears here, but has since been picked up by Monthly Review, Portside, and Black Agenda Report.
These repostings of my review suggest, I think, the exigency of understanding current questions/framings of apocalypse and climate change within a historical political context. It is as this Anthropocene Haiku has it: “The climate changing / is colonialism / fulfilling its goals.” To which I add, extending Horne’s historical argument, apocalyptic climate change is colonialism fulfilling its goals AND continuing its means of production.
Apocalyptic climate change is colonialism’s end goal – to usher in the apocalypse, the ends of worlds – but it is also the means, meaning apocalypse is also the historical and ongoing realities of life under settler capitalism which are always experiences of climate change, suffocation, a set of apocalyptic realities that stories of apocalypse too often work to whitewash.
Descriptions of climate change communicated though the tropes of apocalypse describe both the means and the end-logic of colonial capitalism. STILL, there are ways to think apocalyptically that do not bind us to the solitary and asphyxiating atmospherics of settler time-space. Try here, here, here,
*Here, I conflate colonialism and settler colonialism, as I see Patrick Wolfe’s formative definition of settler colonialism as a structure not an event that takes as its end goal the elimination of the native in terms of its colonial origins as well as both systems’ mutual dependence upon what Jodi Byrd calls the “transit” of indian-ness – a metaphorics vital to the apocalypses of colonialism-cum-settler-colonialism. In other words, colonialism and settler colonialism converge in the transit of “indian,” the elimination of Indigenous worlds as a means and ends, conditions of possibility and teleology.