1. This preface serves as more of a sketch than a fully fleshed- out contextualization of my
work within existing scholarship. For such references and engagements, see chapter 1.
2. In my exploration of this issue, I owe a par ticular debt to the dissertation work of Jason
Cooke. While his approach is diﬀ erent from mine, his analy sis played a crucial role in inspir-
ing my own.
3. Walters, Talking Indian, 135.
4. Fabian, Time and the Other.
one. Indigenous Orientations
1. Here I am alluding to Albert Einstein’s theory of special relativity, and I will return to the
question of frame of reference later in this chapter.
2. Cordova, How It Is, 108.
3. Ahmed, Queer Phenomenology, 15.
4. On acceleration as a mode of colonization, see Collins, Global Palestine, 79–108.
5. The notion of being “between two worlds” often has been used as a way of character-
izing mixed- blood Native people, those who live oﬀ- reservation and those who have been
educated in primarily white institutions, among other forms of “hybridity.” Employed in this
way, the phrase tends to focus on “cultural” diﬀerence at the expense of attending to ongoing
modes of colonial power and its eﬀects on Indigenous people(s), as well as to pres ent Natives
as if any exposure to anything non- native led to a fall from a prelapsarian Indian wholeness.
However, in Remember This! Waziyatawin Angela Wilson observes that the Dakota phrase
usually translated as “liv[ing] in two worlds” literally means “being tied to two states of
being” or involving “two ways of knowing” (116, 134), and the concept might be recuperated
in this sense of referring to modes of being, knowing, and becoming, in contrast to the image
of sealed- oﬀ spaces of purity.
6. Miranda, Bad Indians, xvi. Focused as it is on the complex dynamics of peoplehood over
time in relation to the vio lences of settler occupation, Miranda’s text serves as an im mensely
useful touchstone in thinking through the questions about temporality posed in this chapter.