As critical science studies scholar Karen Barad (2010) reminds us, “thepresent is not simplyhere-now” (p. 244, emphasis mine). Rather, it isalso a dis/continuous enfolding of heterogenousthere-thens.1This isto say that the central process of this book—accounting for and beingaccountable to the uneven and unequal relation between Indigenousmetaphysics and classical Western metaphysics by w…