I live, work, and love on the sacred, stolen land of many nations, including the Mississaugas of the Credit, the Anishinaabeg, the Chippewa, the Haudenosaunee, and the Wendat — with endless gratitude, undeniable complicity, actionable spirituopolitical anguish, and revolutionary accountability to relational‑ecological reparation. Today, this area of Tkarón:to — Kanien'kéha (Mohawk) for “the place in the water where the trees are standing” — is covered by Treaty 13, signed by the Mississaugas of the Credit, and home to many First Nations, Inuit, and Métis people from across Turtle Island. Treaties confer mutual access and duties; the boundaries of the land covered by this treaty are deeply contested; none of this land was ever — could ever be — ‘owned’ in the colonial sense of the word; every promise made to its stewards has been viciously broken; and, as settlers‑in‑relationship nourished by its bounty, we continue to dishonour our interdependence with its precious beings and offerings. The field of social work is brutally implicated in the ongoing legacy of colonial genocide — from the horrors of residential schools continuing through the Sixties and Millennium Scoops; to eugenicist forced sterilisation and reproductive control; to the routinised pathologisation and surveillance of individuals, families, and communities who have survived and are still gloriously resisting (inter)generational dispossession and annihilation. This city and country were and are built through further extractive, destructive, and exploitative colonial atrocities —  slavery, stolen migrant labour and talent, policing and mass incarceration, pipelines and poisoned water and too much more environmental devastation to keep ignoring, still more shattered promises and dreams and bodies and families. My commitment to anti‑colonial healing must be as rooted, persistent, and diffuse as this culpability — encompassing reparations through reverent communion with all my relations, radical carework in all its forms, activist scholarship and knowledge mobilisation, interpeoples community‑building and social action, collaboration in Indigenous‑led movements like Land Back, and monetary redistribution. This territory is protected by the Dish With One Spoon Wampum Belt Covenant, an agreement between the Haudenosaunee and the Ojibwe and allied nations to peaceably share and sustainably care for the resources around the Great Lakes. One spoon and one dish for all sustenance, round and round with no knife to reap violence.