This paper examines the conceptual work carried out by Mahmoud Darwish’s poem, “The Penultimate Speech of the ‘Red Indian’ Before the White Man.” Published a decade after Israel’s expulsion of the Palestinian revolution from Lebanon, the poem appears in Darwish’s Eleven Planets. This poetry collection refracts Zionism’s eliminatory and expulsive regimes through two 1492’s: the world-destroying crusades of assimilationist conversion targeting the Muslim and Jewish inhabitants of the Iberian Peninsula and Christopher Columbus’s world-destroying “discovery of the Americas.” Darwish performs this refraction while refraining from extractive analogies between Indianness and Palestinianness even as the former has been laminated onto the latter in a transposition that empties out the material specificities of these categories as a means of emptying historic Palestine of its Indigenous inhabitants. In other words, Darwish does not reproduce the metaphors and commensurating logics that sublate difference so as to re/generate the capital relation. Just as crucially, Darwish complicates metaphorical readings of Indigenous cosmogonies as non-political or benign assertions of cultural difference: in this case, Duwamish Chief Seattle’s claim that “there is no death.” This paper examines how Darwish evades the coloniality of anticolonial discourses that epistemologically contain ontological claims like “there is no death.” This sort of containment has been inadvertently reproduced, for instance, by Edward Said in his crucial but problematic engagement with postcolonial studies via anticolonial theorists like Frantz Fanon. Such containment has also been reproduced by Palestinian political leaders—most notably, Yasser Arafat—whose statist conceptions of nationhood disregard or dismiss any potential insight from Native Americans. To this day, many Palestinians assume that Native Americans have been defeated, unlike, say, Algerians or the Irish who have managed to embody the nation-state form in their anticolonial struggles. Darwish refutes this civilizationist tragedy, which violently frames the settler-colonial extermination of “Red Indians” as a fait accompli. He does so without resorting, however, to the equally eliminatory primitivist romance that animates settler indigenization in North America and transnationally circulates across the Global South. Positioning Darwish’s anticolonialism in relation to the political and intellectual discourses articulated by Arafat and Said, this paper considers what theoretical insights might be gleaned from this case of Indigenous Palestinians thinking with non-Palestinian Indigenous thought.