In his poetic work, Tuareg poet and painter Hawad exibits a twofold commitment to art– as a field of critical discourse and as a form of social activism that fosters indigenous cultural and political resurgence. Born in the Air region of Niger, Hawad deploys a mythopoetic method he terms "furigraphie" centered on “fureur” : a revolutionary spirit that calls for a clear social/civil engagement with the forces of oppression that systematically marginalized his Tuareg community politically, economically and culturally. Tuaregs are a stateless people from Berber, Arab and black African ancestry with unique cultural and linguistic idiosyncrasies spread across several countries in central Sahara and the African Sahel who mounted several secessionist rebellions to establish Tuareg nationalism in the region. Drawing on a shared spring of urgency and anger, a considerable number of Hawad’s poems are centered on themes of nomadism, resurgence and “border gnosis” through which the poet excavates the “modern world system’s imaginary, and the manner in which “other” knowledges have been subalternized by hegemonic orders of knowledge (Mignolo, 2000, 109). In Le coude grinçant de l'anarchie, for example, Hawad underscores the inevitability of political radicalism for the “men carrying a rifle on their shoulders” and “the trash of roads and songs on their hands” in protesting the colonial matrix of power and its corrosive repercussions on the Tuareg people (Hawad 79). The poet also expresses a belief in the ability of art to transform socio-political reality by calling his “dawn generation” to be “the rusty splinters of history” and “roam around the world by the tendons of its testicles” and agitate the powers that could make the lives of his people better (Hawad 70). Drawing upon the theoretical postulations of Maria Lugones and Walter Migolo, this paper sets out to analyze the decolonial potentials of anger, a common theme in Hawad’s poetry, in pushing the possibilities of resistance among Tuareg people. It will also articulate the decolonial possibilities of nomadism in delinking from colonial national borders and settled racial hierarchies in the Sahel region.