Maehkōn Ahpēhtesewen is run by Rowland “Ena͞emaehkiw” Keshena Robinson, a member of the Menominee Nation of Wisconsin. He currently lives and works in the Gdoo-Naaganinaa Territory: the traditional lands of the Attiwonderon, Anishinaabeg, Rotinonshón:ni and Wyandot People. He is currently a Ph.D candidate in the Department of Sociology and Legal Studies at the University of Waterloo. He writes from the perspective that he has come to jokingly, and intentionally, refer to Decolonial Indigenous Postmodern Neo-Marxism, inflected through a Third Worldist political economy of the modern/colonial/capitalist/patriarchal world-esystem, and an anti-imperialist and anti-fascist politic.
His academic work is a kind of speculative autoethnography that examines the formation and function of Indianness within the biopolitical, visual, ontological and affective imaginings of the northern bloc of settler colonialism. His work charts his experiences through these corridors of settler power over the course of his own lived experiences as a diasporic, urban and liminaly enrolled Native person. His work situates this within the structures of settler colonialism, in particular the logic of elimination and centres Indigenous resurgence, decolonization and a politics of refusal.
He also have long standing side interests, which he has spent more or less time on over the years. These include Indigenous and postcapitalist futurisms, aesthetics and aestheSis, cultural hauntology, the role of and theories about technology, ecology and the (decolonial critique of the) anthropocene, and the performativity of First World left-wing militantism.
In terms of orientation towards the broader movement outside of academia, in the real world, he is sympathetic to the base-building tendency perhaps best typified by the nascent Marxist Center project and Cooperation Jackson in the u.s., with its emphasis on Mutual-Aid practices and a rejection of the activist subculture/nonprofit-industrial complex as a suitable basis for movement and organization building. He is in particular sympathetic to the line put forth in the document Where’s the Winter Palace? On the Marxist-Leninist Trend in the United States, and the general tendency demonstrated by the authors of The Left Wind.
However, the organization that he is most sympathetic to, though not a member of, is The Red Nation. Additionally, while his he formerly identified largely with forms and variants of Marxist-Leninist politics, like the authors of WTWP?, he no longer is particularly aligned with that tendency, instead holding to a vision of decolonization, abolition and postcapitalist futurisms that cleave closer to the Rebel Zapatista Autonomous Municipalities and the traditional polities, economies and forms of social organization in Anishinaabewaki, Wabanahkik, Omaeqnomenew-ahkew and Haudenosauneega than to anything resembling the former Soviet Union or current People’s Republic of China. He prefers to think of decolonial futurisms and Indigenous systems of governance as charting their own course free of european political and social ontologies and taxonomies.