My favorite thing about some land acknowledgments made by settlers is that whether intentionally or not, you are still commenting on who "should" "own" the land you are living on. It's one thing if you have a fully formed opinion on the philosophy of land ownership and have decided that an owner currently exists, but it's another entirely to unintentionally recapitulate settler cultural beliefs of land ownership in your designation of true ownership, rather than, say, stewardship or mutualism. You are commenting on what "territory" actually is and the philosophy of territorial boundaries. Even writing out the transliterated names of indigenous tribes, or God forbid an innacurate or pejorative name, in the language of the settler is a political statement. Choosing to call a territory an indigenous name or a name given by settlers in your acknowledgment, or using a dating system centered around the birth of Christ or not, are both political statements.
If you live anywhere that has ever been part of a territorial dispute between different groups of indigenous inhabitants, you are also weighing in on that territorial dispute. You are making value judgments of what groups of people have a legitimate claim to that territory and what that legitimacy actually encompasses. Your inclusion or exclusion of certain groups of people is a political statement. Even if you do not acknowledge ownership and instead you acknowledge something like "historical connection," you, as the settler, are arbitrating the requirements for historical connection. You are tacitly perpetuating a particular, political position of what actually constitutes legitimacy. It is in your class interests to promote a legitimacy that serves the agenda of the settler class, in dialogue with examples of settler-arbitrated legitimacy such as Native American blood quantum or birthright of Jews and aliyah to Israel. The settler class will never, ever promote a characterization of legitimacy that threatens its interests. Will you?
When you characterize legitimacy, do you reify biological race? What about ethnonationalism? Or is it based on a political relationship to occupation or colonization? Maybe it's based on time period? Do you believe that indigeneity is synonymous with legitimacy to a claim of territory or connection? Is the legitimacy of a so-called claim to land or connection an immutable aspect of a person, or is it something that can change? Are you going to update your land acknowledgment if this legitimacy does change? Are you monitoring information that could even change this legitimacy, or have you wiped your hands clean of further reflection once you typed up the land acknowledgment?
Beyond a superficial act of challenging original settler narratives, a land acknowledgment is not apolitical. The conversation does not stop after "I think colonization is bad" because you have commented on more than just your relationship to settler-colonialism. You have commented on your views of what settler-colonialism actually, materially does to the colonized's relationship with the land; on inclusion and exclusion within strata of settler hierarchies; on the philosophy of land ownership and "connection"; on the value of promoting certain narratives. So on and so forth.
When I think about land acknowledgments made by settler institutions, particularly in liberal academia, I think about the acknowledgments of places like Brown University and Northwestern University.
Brown University officially acknowledges the Narragansett tribe's relationship to the land Brown University was built on. Of course, other tribes such as the Wampanoag also lived on this land, but they are not included in this acknowledgment. Brown University, as a settler insitution, has made an official decision regarding what indigenous groups have "legitimacy" to a land acknowledgment and a relationship to the land, and it has commented on the nature of territory. It does this even though it continues to conduct business with and provide support to the settler class of Israel and its allies in committing genocide in Palestine, despite hunger strikes, referenda, and mass protest. Just last month, Brown has stripped back its promotion of DEI and "woke"-ness to appease the Trump administration. Reminder: the settler class will never willingly betray its interests or its position in the settler-colonial hierarchy.
Northwestern, meanwhile, promotes "gratitude and appreciation" for the Ojibwe, Potawatomi, and Odama peoples (and three other nations that weren't important enough to be named on the art piece) and makes a land acknowledgment to "honor" them. Do gratitude, appreciation, and honor feed hungry mouths? Do they inform settler legislation to enshrine indigenous autonomy? From further within Northwestern's excerpted land acknowledgment source, we learn that it is important we "build our mindfulness" regarding our role in colonialism.
The road of liberal mindfulness is paved with the thousands upon thousands of corpses of the people who needed something more than mindfulness. But mindfulness is safe, non-threatening, and completely co-optable by settler projects.
None of this is to say you can't make a land acknowledgment. What I am saying is that a "land acknowledgment" is a tool like anything else, it is politically complex, it is a tool that can serve settler interests, and it is in the settler class' interests for "land acknowledgments" to be thought-stopping measures that encourage complacency in settlers who might otherwise act in genuine solidarity with the colonized.