This seminar seeks to critically unpack the complex and often fraught relationalities of, but also the generative expressions and praxis of solidarities between, peoples – Indigenous, Black, and/or racialized settlers or “arrivants” (Byrd, 2011) – who are differently situated in relation to race, class, gender, sexuality, citizenship status, and histories within settler colonial contexts. Or, as Manu Karuka, Juliana Hu Pegues, and Alyosha Goldstein (2017) put it, our commitment is to the study of “interconnections, frictions, and difficult conversations” among different fields of study and subject positionalities in settler colonial contexts beyond simple binaries, in the space of what Byrd (2011) calls “the cacophonous.” Karuka, Pegues, and Goldstein, paraphrasing Gayatri Spivak, describe “colonial unknowing” as a form of “sanctioned ignorance” that sustains colonial domination and “strives to preclude relational modes of analysis and ways of knowing otherwise” (1042). Instead, they foreground “relations of study” that situate “settler colonial formations within the broader global entanglements of empire(s) and racialization” (1043), and they expound upon “the violence of defining places to the exclusion of Black collective life . . . [or] of embodied Black presence and Black modes of relationship to the practice of decolonization” (1045) – or what Philippe Néméh-Nombré (2024) has more recently theorized as the “curious assemblages” (27) of Black liberation and Indigenous decolonization. With Glissant, he describes these as relations without “waterproof frontiers” between “elements whose determination changes from and within the relation” (56), and with each pole coexisting as “non-reducible . . . singularities within transformative encounters” (61). From an Asian diasporic perspective, Beenash Jafri (2025) draws on queer theory – particularly José Muñoz’s notion of queer worldmaking as “concrete utopia” – to highlight “diasporic complicity with settler colonialism not in the interest of tearing down, but in the interest of building up, of worldmaking” (4), a project she describes as “decolonizing worldmaking” (7). This seminar thus seeks contributions to these scholarly conversations through analyses of textual practices – from literature, film, visual and performance arts to new media – that generatively engage these sometimes fraught but always complex relationalities and their potential worldmaking solidarities. We aim to address questions such as: How might we imagine solidarities that do not collapse difference but instead hold it in tension? What does it mean to commit to relational modes of study that remain accountable to histories of violence and dispossession? Can worldmaking be decolonizing without reproducing complicity? And what possibilities emerge when we dwell in the cacophonous rather than seek to resolve it?