This paper contextualizes the politics of recognition within anticolonial movements situated in settler colonial contexts. Building on postcolonial and indigenous scholars’ critiques of recognition coupled with Judith Butler’s view on subject formation, where recognition signifies existence and subordination simultaneously, a “tragedy” of recognition emerges where the failure of formal recognition for oppressed peoples becomes a necessary part to politically existing in the world. However, the tragedy should not be read as a form of sympathy towards formal recognition, which largely falls within the framework of Hegel’s “master-slave dialectic.” Simultaneously, the critique of the Hegelian tradition should not be read as an abandonment of recognition altogether due to its centrality in shaping political subjectivities and strategies. These dynamics underscore the need for a revised politics of recognition, which addresses the paradoxical effects of seeking recognition to alter the conceptual frames through which formal recognition operates. My contribution to this debate thus aims to look at recognition “from below” through the medium of transnational solidarity. Solidarity is a key site to examine through the lens of recognition, having been central to previous anticolonial struggles and recent rebirths of anticolonial transnational solidarities. By putting in conversation Indigenous scholars’, such as Glen Coulthard and Leanne Simpson, call for “self-recognition,” Judith Butler’s theory of “Subjection, Resistance and Resignification,” and testimonies of organizers from the Palestinian Youth Movement and the Red Nation Movement, I introduce the concept of transnational recognition as a practice of forging solidarities and a potential pathway out of the tragedy of recognition. In doing so I demonstrate that transnational recognition is central to the formation of political subjectivities in a manner that seeks to challenge normative frameworks produced by colonial recognition.