In their strategies and values, these practices evoke the notion of “place against empire,” theorized by Dene scholar Glen Coulthard (2010, 80) in the context of indigenous political praxis. For Coulthard, what is distinctive about indigenous decolonial politics is the emphasis on place as a way to think about reciprocal relationships between peoples, nations, and the environment. In Coulthard’s words, “it is a profound misunderstanding to think of land or place as simply some material object of profound importance to Indigenous cultures (although it is this too); instead it ought to be understood as a field of ‘relationships of things to each other.’ Place is a way of knowing, experiencing, and relating with the world – and these ways of knowing often guide forms of resistance to power relations that threaten to erase or destroy our senses of place.” They are likewise similar to sociologist Saskia Sassen’s (2017) notion of estamos presentes (“we are present”), a gesture of defiance to combat the emptying of the finance-controlled city, which is common in debt crisis contexts (see also Chang 2017).