The Indigenous hunger striker is not only a body-land territory but also a body-land territory doubled again in the territorial aporia. This body-land territory, which is/are therefore already two bodies — the body and the land — is the same body. But across the territorial aporia, these two bodies are doubled again through an interpellation into the universalist logics of sovereign power that do not and cannot allow for the existence and operability of another political order. There is thus a critical difference that makes the “King's two bodies” in Kantorowicz's account, one of which is eternal, the other mortal, non-analogous to the two bodies of the Indigenous person. The author poses a counterpoint to the Indigenous hunger strikes as constrained to mean as acts of sovereignty or in relation to the state and its abstracted notion of freedom and the rights of man “held to be universal and valid in all times and places.” The author does so by thinking with Audra Simpson's discussion of Attawapiskat Chief Spence's hunger strike and the words and hunger strike of the Mapuche machi Celestino Córdova.
Ethan Madarieta (Wed,) studied this question.