My doctoral dissertation examines how Indigiqueer P’urhépecha people in Michoacán and the diaspora face precarious presents and futures where their role within a nuclear family, belonging to society, and safety are conditional and based on their cooperation with racialized colonial heteropatriarchal norms. The concept of insurgent kinship weaves together this project, kin made through, as Adele E. Clarke explains in Making Kin not Population, “daily actions that transform partial relations into deeper ones” and “crafted through the exchange of sharing activities and other practices” with humans and more than humans that create “viable presents and futures” for queer P’urhépecha, with humans, more than human species and land. I write about the P’urhépecha migrant diaspora, a largely ignored academic topic. Also, until recently, scholarship on P’urhépechapeople was done predominantly by external white and Chicano gazes. My work is among the current resurgence of creative and intellectual work about P’urhépecha people by P’urhépecha people. This research further examines the imposition of colonial heteropatriarchy by looking closely at the history of the P’urhépecha people and pueblos near the P’urhépecha Plateau. This work turns the gaze on the importation of colonial gender and sexuality by examining various ways that the Church, Family, and State have worked to create a dominant and violent heteropatriarchy. Whereas non-P’urhépecha scholars have relied on the P’urhépechahistorical archive to theorize on the colonial roots of queer indigeneity, my scholarship intervenes by reclaiming and re-reading the P’urhépecha archive through an intentionally queer P’urhépechalens. My research can discuss this archive in a way non-P’urhépecha scholars cannot, an essential contribution to queer studies. This project uses the methods of autoethnography, oral history, narrative research, genealogical archival research, and Indigenous Feminist analysis. It is multi-genre and combines conventional academic writing with personal narrative, stories, and poetry. I argue that kinship with biological family, land, ancestors, and more than humans is not a given for Indigiqueer P’urhépecha born in rural communities near the P’urhépecha original pueblos of Michoacán, and kinship must be made with them. Insurgent kinship for Indigiqueer P’urhépecha people is more possible with the matriarchs of the family in part because colonial heteropatriarchy makes matriarchs and gender-diverse and LGBTQ people more vulnerable to violence. Using Lionel Cantú and Chandan Reddy’s work on migration and gender and sexuality, I contend that when P’urhépecha people go through the United States immigration process, the colonial hetero-patriarchy from Mexico is layered with the United States, and Indigiqueer migrants face an emboldened vulnerability to violence based on their sexuality and gender. Insurgent kinship with cities in the diaspora is possible by understanding Indigenous migrants' entanglement with settler colonialism and our position as settlers. The emboldened vulnerability may result in further migration for Indigiqueer migrants who find the city their “homing” place, rather than in their communities, a place of belonging, rebuilding, and strengthening their relationship to P’urhépecha knowledge and land-based practices, especially when insurgent kinship is made with intertribally with other Indigiqueer people. Lastly, insurgent kinship with dogs is made by understanding the eight millennia of relationships that Indigenous people in the Americas had before contact and severed further by ongoing colonialism that normalizes domination over relationships and understanding.