While settler colonialism was contained to the south, Harris argues, Indigenous peoples in the more northern and remote parts of Canada were able to remain Indigenous because they remained on the land; they were "buffeted", as he notes, by many pressures, but ultimately prevailed and are now "speaking back" to settler Canada in increasingly powerful ways. On the other hand, there are clear affinities between the scattered fields of settler colonial studies and decolonial investigation and the twin pillars of Harris's approach: namely, first, "that settler colonialism is most inclusively studied on the ground" and "remains inextricably tied to varied uses of... and values bearing on land"; and second, that such study should proceed from "sites of dispossession" rather than grand theories about colonial discourse (which he regards as partial rather than necessarily wrong) (pp. 230, 264; cf. [28]). Political efforts at redress and reconciliation floundered, Harris affirms, because they "ignored the destruction wrought by colonialism", and Indigenous peoples have since been "speaking back to settler Canada as never before and in a great variety of ways" (pp. 280-81). It flickers through Harris's return, time and again, to how settlers and Indigenous people have been, and remain, both "proximate" to and "distant" from one another - "detached" yet "juxtaposed" as he puts it in a key passage in Part 5, on "theorizing settler colonialism" - complicating the idea of settler colonialism as a "logic of elimination", as some conceive it (p. 206; [28]: 9). [Extracted from the article]