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Journal articles on the topic 'Settler-colonial theory'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Macoun, Alissa, and Elizabeth Strakosch. "The ethical demands of settler colonial theory." Settler Colonial Studies 3, no. 3-04 (2013): 426–43. http://dx.doi.org/10.1080/2201473x.2013.810695.

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2

Denis, Jeffrey S. "Contact Theory in a Small-Town Settler-Colonial Context." American Sociological Review 80, no. 1 (2015): 218–42. http://dx.doi.org/10.1177/0003122414564998.

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3

Day, Madi. "Remembering Lugones: The Critical Potential of Heterosexualism for Studies of So-Called Australia." Genealogy 5, no. 3 (2021): 71. http://dx.doi.org/10.3390/genealogy5030071.

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Heterosexualism is inextricably tied to coloniality and modernity. This paper explores the potential of Argentinian philosopher Maria Lugones’ theorisations of heterosexualism and the colonial/modern gender system for sustained critical engagement with settler colonialism in so-called Australia. ‘Heterosexualism’ refers to a system of relations between settlers and Indigenous peoples characterized by racialized and gendered power dynamics. Lugones’ theory on the colonial/modern gender system unpacks the utility of social and intellectual investment in universalised categories including race, g

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Stuelke, Patricia. "Writing Refugee Crisis in the Age of Amazon: Lost Children Archive's Reenactment Play." Genre 54, no. 1 (2021): 43–66. http://dx.doi.org/10.1215/00166928-8911498.

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This essay analyzes Valeria Luiselli's 2019 novel Lost Children Archive's attempt to imagine anti-imperialist solidarity aesthetics in a moment of the increasing imbrication of the US literary sphere and settler colonial capitalist surveillance of the US-Mexico border, as well as the nonprofit care regime that has arisen to oppose and ameliorate its effects. Because these structures converge around overt and subterranean investments in settler colonial frontier fantasy, the essay focuses particularly on Lost Children Archive's engagement with the tradition of the white male road novel Western

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Scheidt, Deborah. "Katharine Susannah Prichard’s Coonardoo and Rachel de Queiroz’s The Year Fifteen: a settler colonial reading." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (2019): 87–114. http://dx.doi.org/10.5007/2175-8026.2019v72n1p87.

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Settler Colonial Studies is a theoretical approach being developed in Australia by Lorenzo Veracini (2010, 2015, 2016), inspired by Patrick Wolfe’s (1999, 2016) precursor theories. It proposes a differentiation between “colonialism” and “settler colonialism” based on the premise that the latter involves land dispossession and the literal or metaphorical disappearance of Indigenous Others, while the former is mainly concerned with the exploitation of Indigenous labour and resources. The fact that settlers “come to stay” is a crucial element in positing settler colonialism as “a structure”, wher

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Villegas, Paloma E., Patricia Landolt, Victoria Freeman, Joe Hermer, Ranu Basu, and Bojana Videkanic. "Contesting Settler Colonial Accounts: Temporality, Migration and Place-Making in Scarborough, Ontario." Studies in Social Justice 14, no. 2 (2021): 321–51. http://dx.doi.org/10.26522/ssj.v14i2.2211.

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The paper considers how the logic of settler colonialism, the active and ongoing dispossession of Indigenous peoples, shapes scholarship on migration, race and citizenship in Canada. It draws on the insights of settler colonial theory and critiques of methodological nationalism to do so. The concept of differential inclusion and assemblages methodology are proposed as a way to understand the relationship between Indigeneity and migration in a settler colonial context. The paper develops this conceptual proposal through an analysis of a single place over time: Scarborough, Ontario. Authors pres

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Villegas, Paloma E., Patricia Landolt, Victoria Freeman, Joe Hermer, Ranu Basu, and Bojana Videkanic. "Contesting Settler Colonial Accounts: Temporality, Migration and Place-Making in Scarborough, Ontario." Studies in Social Justice 14, no. 2 (2021): 321–51. http://dx.doi.org/10.26522/ssj.v14i2.2211.

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The paper considers how the logic of settler colonialism, the active and ongoing dispossession of Indigenous peoples, shapes scholarship on migration, race and citizenship in Canada. It draws on the insights of settler colonial theory and critiques of methodological nationalism to do so. The concept of differential inclusion and assemblages methodology are proposed as a way to understand the relationship between Indigeneity and migration in a settler colonial context. The paper develops this conceptual proposal through an analysis of a single place over time: Scarborough, Ontario. Authors pres

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8

Cordis, Shanya. "Settler Unfreedoms." American Indian Culture and Research Journal 43, no. 2 (2019): 9–23. http://dx.doi.org/10.17953/aicrj.43.2.cordis.

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This essay troubles the theoretical impasses wrought by overdetermined framings of settler colonial theory in order to understand the relationship between blackness and indigeneity. While the framework disrupts Native erasure, the language of “incommensurability” that is increasingly deployed to make sense of the particularity of blackness and indigeneity extends settler logics, or what I refer to as “settler unfreedoms.” Drawing on Black and Indigenous feminist praxis of embodied truth telling, this essay examines how the unknowable and illegible terrains of Black political subjectivities con

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Bell, Avril, and Rebecca Ream. "Troubling Pākehā Relations to Place." Departures in Critical Qualitative Research 10, no. 1 (2021): 97–116. http://dx.doi.org/10.1525/dcqr.2021.10.1.97.

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In this duoethnographic essay, united in our desire as white settler scholars to trouble the settler colonial legacies still steeped in what counts as our “home,” we have written personal accounts of our connections to certain places. Building on these musings, we explore the ontological perspectives of Donna J. Haraway and Karen Barad to navigate the more-than-human dimensions of our home places as well as their troubling colonial histories. Using composting as theory making, we make tentative conclusions about the practice of white settler response-ability and the possibilities of a more res

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10

Ruíz, Elena. "Cultural Gaslighting." Hypatia 35, no. 4 (2020): 687–713. http://dx.doi.org/10.1017/hyp.2020.33.

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AbstractThis essay frames systemic patterns of mental abuse against women of color and Indigenous women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler colonial societies, as these societies use various forms of social power to distribute, reproduce, and automate social inequalities (including public health precarities and mortality disadvantages) that skew socioeconomic gain continuously toward white settler populations and their descendants. It departs from traditional studies in gender-based violence research that frame mental abuses such as

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11

Taylor, Lucy. "Global perspectives on Welsh Patagonia: the complexities of being both colonizer and colonized." Journal of Global History 13, no. 3 (2018): 446–68. http://dx.doi.org/10.1017/s1740022818000232.

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AbstractThe nationalist Welsh colony in Patagonia, Y Wladfa, offers a peripheral vantage point from which to reconsider core assumptions about settler colonialism and the British World. Taking a fresh approach to settler colonial studies, this article both pays close attention to settler motives before embarkation and also analyses the case from a global perspective. It foregrounds the role of unequal power relations in Britain, the British World, and the global arena in shaping social relations at home and in the colony, as well as locating Y Wladfa within a constellation of Welsh sites and i

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Teves, Stephanie Nohelani. "The Theorist and the Theorized: Indigenous Critiques of Performance Studies." TDR/The Drama Review 62, no. 4 (2018): 131–40. http://dx.doi.org/10.1162/dram_a_00797.

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Performance studies requires an engagement with Native studies scholarship and settler colonial critiques to be fully accountable to the global stakes of indigeneity and Indigenous performance. An exploration of the legacies of colonialism, scholarly misinterpretation, and the pressures of cultural authenticity reveals the division between performance studies and Native studies and the need for performance studies to engage Native studies scholarship and settler colonial critiques to enrich analyses of Native/Indigenous performance and the field in general.

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13

Stern, Pamela. "The Ghosts of Mining Past: A Settler Colonial Story." Anthropology and Humanism 44, no. 2 (2019): 231–47. http://dx.doi.org/10.1111/anhu.12246.

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Sturm, Circe. "Introduction: Rethinking Blackness and Indigeneity in the Light of Settler Colonial Theory." American Indian Culture and Research Journal 43, no. 2 (2019): 1–7. http://dx.doi.org/10.17953/aicrj.43.2.sturm.

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Racial analytics in the field, particularly those associated with theories of sovereignty and settler colonialism, have tended to obscure the common ground of Afro-descendant and Indigenous experience, such as land dispossession, political marginalization, and a shared desire for sovereignty and self-determination. In the wake of this analytic divide, even less attention is given to how blackness specifically structures or delimits Indigenous life, as blackness and indigeneity are often taken to be competing identities that cannot exist within the same individuals and communities without frict

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15

Brown, Lilly. "Indigenous young people, disadvantage and the violence of settler colonial education policy and curriculum." Journal of Sociology 55, no. 1 (2018): 54–71. http://dx.doi.org/10.1177/1440783318794295.

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In this article, I argue that settler colonial violence is manifest both in the experiences of Indigenous young people in their engagement with the education system, and in the fact that despite a decade of targeted efforts to close the gap in Indigenous educational ‘disadvantage’ – it still remains. Drawing on a small qualitative study undertaken with Indigenous high school students from across New South Wales, Australia, this research reveals that the dismissal of Indigenous knowledge, stories and perspectives within the classroom is reflective of the broader absence in education policy of a

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Huberman, Bruno, and Reginaldo Mattar Nasser. "Pacification, Capital Accumulation, and Resistance in Settler Colonial Cities: The Cases of Jerusalem and Rio de Janeiro." Latin American Perspectives 46, no. 3 (2019): 131–48. http://dx.doi.org/10.1177/0094582x19835523.

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Approaching urban social conflicts in Brazil and in Palestine/Israel in terms of settler colonial theory allows the identification of the historical racist structures involved in the violent pacification of racialized native populations. Settler colonialism does not end with the declaration of independence but persists in the postcolonial context through the constant expropriation, extermination, confinement, and assimilation of racialized populations in the service of capitalist accumulation by settler elites. The cases of Jerusalem and Rio de Janeiro exemplify this process. Analisando confli

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17

Sykes, Heather. "Un-settling sex: researcher self-reflexivity, queer theory and settler colonial studies." Qualitative Research in Sport, Exercise and Health 6, no. 4 (2014): 583–95. http://dx.doi.org/10.1080/2159676x.2014.893899.

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18

Siepak, Julia. "Two-Spirit Identities in Canada: Mapping Sovereign Erotic in Joshua Whitehead’s Jonny Appleseed." Studia Anglica Posnaniensia 55, s2 (2020): 495–515. http://dx.doi.org/10.2478/stap-2020-0024.

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Abstract In colonial times, mapping the New World functioned as an inherent mechanism of exerting colonial domination over Indigenous lands, enacting settler presence on these territories. While the colonial cartographies projected ownership, the non-normative mappings emerging from Aboriginal writing provide an alternative to settler Canadian geography. This article focuses on the imaginative geographies depicted in Joshua Whitehead’s Jonny Appleseed (2018), which recounts the story of a young Two-Spirit man who searches for his identity in-between the reserve and the city. The objective of t

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Marubbio, M. Elise. "Settler Colonial Disease and Dis-Ease in August: Osage County." Zeitschrift für Anglistik und Amerikanistik 68, no. 1 (2020): 67–78. http://dx.doi.org/10.1515/zaa-2020-0007.

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AbstractTracy Letts’s screenplay, August: Osage County (2013), and John Wells’s film adaptation (2013) offer a compelling critique of American racism towards Native Americans which demands that viewers consider their own inculcation into ongoing settler-nation colonialism. The film layers the history of place (Oklahoma) with the Cheyenne character Johnna, whose Indigenous heritage is negotiated throughout by liberal academics, conservative rural matriarchs, and Johnna herself. The role is small but essential to the film’s allegorical analysis of settler-colonialism and racism. The Weston famil

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Wiens, Jason. "Archives and Indigeneity: Appropriative Poetic Interventions in the Settler-Colonial Archive." Lit: Literature Interpretation Theory 31, no. 2 (2020): 102–28. http://dx.doi.org/10.1080/10436928.2020.1742953.

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21

Dalley, Hamish. "The Meaning of Settler Realism: (De)Mystifying Frontiers in the Postcolonial Historical Novel." Novel 51, no. 3 (2018): 461–81. http://dx.doi.org/10.1215/00295132-7086499.

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Abstract Dominant theorizations of settler colonialism identify it as a social form characterized by a problem with historical narration: because the existence of settler communities depends on the dispossession of indigenous peoples, settlers find themselves trapped by the need both to confront and to disavow these origins. How might this problem affect the aesthetics of the realist novel? This article argues that the historical novels produced in places like Australia and New Zealand constitute a distinctive variant of literary realism inflected by the ideological tensions of settler colonia

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Poesche, Jürgen. "Conflict of Ethics: Indigenous Americans and Settler Colonists = Conflicto de ética: Los pueblos indígenas y los colonos en las Américas." EUNOMÍA. Revista en Cultura de la Legalidad, no. 18 (April 1, 2020): 29. http://dx.doi.org/10.20318/eunomia.2020.5262.

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Abstract: The objective of this paper is to develop and present a novel approach to the conflict of ethics on the foundation of legal theory, particularly the legal rules governing conflict of laws. The focus is on the conflict of ethics impacting Indigenous Americans in the context of Occidental settler colonialism in the Americas. This paper contains three major contributions. First, the interplay between Indigenous American concepts categorized as ethics in the Occident and Occidental ethics in a settler colonial context was assessed. Second, Occidental concepts in Roman Law and Saint Thoma

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Shilliam, Robbie. "On Africa in Oceania: Thinking Besides the Subaltern." Theory, Culture & Society 33, no. 7-8 (2016): 374–81. http://dx.doi.org/10.1177/0263276416676346.

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In this text, written in relation to my book The Black Pacific, I introduce the connections of the Black Pacific, especially those by which Māori and Pasifika struggles against land dispossession, settler colonialism and racism connect with the struggles of African peoples against slavery, (settler) colonialism and racism. Sociologically, historically and geographically speaking, these connections between colonized and postcolonized peoples appear to be extremely thin, almost ephemeral. But those who critically cultivate these connections know otherwise. In addressing how they might know other

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Carlson, Bronwyn, and Ryan Frazer. "“They Got Filters”: Indigenous Social Media, the Settler Gaze, and a Politics of Hope." Social Media + Society 6, no. 2 (2020): 205630512092526. http://dx.doi.org/10.1177/2056305120925261.

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Social media technologies have had ambivalent political implications for Indigenous peoples and communities. On one hand, they constitute new horizons toward which settler colonial forces of marginalization, disenfranchisement, and elimination can extend and strengthen their power. On the other hand, social media have also offered opportunities to resist and reject the violence of colonization and its ideological counterparts of domination and racial superiority, and work toward imagining and realizing alternative futures. In this article, we draw on insights from settler colonial studies and

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Caldwell, Lynn, and Darryl Leroux. "The settler-colonial imagination: Comparing commemoration in Saskatchewan and in Québec." Memory Studies 12, no. 4 (2017): 451–64. http://dx.doi.org/10.1177/1750698017720258.

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The authors present a comparative analysis of the Saskatchewan Centennial celebrations (2005) and the Québec quatercentenary celebrations (2008) informed by critical race theory, cultural studies, and studies of commemoration as overarching frameworks of analysis. This collaborative work considers two sites rarely analyzed together and examines how these major commemorative events narrate and represent relations among settlers and Indigenous peoples in Saskatchewan and in Québec. The analysis focuses on two significant events in each commemorative celebration: the Centennial Gala in Saskatchew

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Paryż, Marek. "Portrayals of Degenerate Religious Leaders in Contemporary Film Westerns." Zeitschrift für Anglistik und Amerikanistik 68, no. 1 (2020): 37–52. http://dx.doi.org/10.1515/zaa-2020-0005.

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AbstractThis article discusses three contemporary film Westerns – Sweetwater (2013, dir. Logan Miller), The Duel (2016, dir. Kieran Darcy-Smith), and Brimstone (2016, dir. Martin Koolhoven) – with respect to their depiction of certain extreme forms of religiosity as a manifestation of the degeneration of the settler colonial social order. The plots of these three films revolve around the conflict between the hero/heroine and his/her antagonist who happens to be a charismatic, manipulating, and psychopathic religious leader. Sweetwater, The Duel, and Brimstone imply that, in settler colonial so

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Junker, Carsten. "Invocations of Indigeneity in the Colonial Red/White/Black Triad." Zeitschrift für Anglistik und Amerikanistik 68, no. 2 (2020): 145–58. http://dx.doi.org/10.1515/zaa-2020-0016.

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AbstractThis essay takes as its assumptive backdrop the “Red/White/Black demographic triad” in the sense of Stam and Shohat that resulted from the European colonial conquest and settlement of, and the transatlantic enslavement of Africans in, the Americas. It homes in on the ambivalent functions and effects of different evocations of Indigeneity in early abolitionist discourse, considering this very discourse as a specific strand of settler colonial knowledge production during the era of the Enlightenment. While Euro-American abolitionists around 1800 centrally and critically focused on relati

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John, Kelsey Dayle, and Kimberly Williams Brown. "Settler/Colonial Violences: Black and Indigenous Coalition Possibilities through Intergroup Dialogue Methodology." American Indian Culture and Research Journal 43, no. 2 (2019): 135–56. http://dx.doi.org/10.17953/aicrj.43.2.john_brown.

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This essay collages theories (settler colonialism, transnational feminism, Black and Indigenous feminist thought, and critical theory) for the purpose of dialoguing together through land-based Black and Indigenous solidarities. In our dialogue, we invite readers to think about how choosing theories and identifying intentions is a methodology of coalition. We demonstrate how this might materialize in three coalition possibilities: faith communities, neoslavery for dispossession and erasure, and reimagining borders.

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Urrieta, Jr., Luis, and Dolores Calderón. "Critical Latinx Indigeneities: Unpacking Indigeneity from Within and Outside of Latinized Entanglements." Association of Mexican American Educators Journal 13, no. 2 (2019): 145. http://dx.doi.org/10.24974/amae.13.2.432.

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This article engages an important, but difficult conversation about the erasure of indigeneity in narratives, curriculum, identities, and racial projects that uphold settler colonial logics that fall under the rubric of Hispanic, Latina/o/x, and Chicana/o/x. These settler colonial logics include violence by these groupings against Indigenous people, or indios, that has been part of Mexican and U.S. history in the Southwest. We examine Hispanic, Latina/o/x, and Chicana/o/x settlers’ complicity with myths that support white settler futurity, including through social studies curricula and contemp

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(Jason D. Cummins, Apsáalooke), Awaachia’ookaate’, and Ethan Chang. "Safe Zones, Dangerous Leadership: Decolonial Leadership in Settler-Colonial School Contexts." Journal of School Leadership 30, no. 6 (2020): 519–40. http://dx.doi.org/10.1177/1052684620951723.

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Recent studies of Indigenous educational leadership have contributed instructive conceptual insights to decolonize public schools. Building on these theoretical insights, we investigate the organizational and policy constraints leaders face when attempting to enact decolonial strategies. Combining “safety zone theory” and Critical Policy Analysis, we examine how one Apsáalooke educational leader, Cummins negotiated and challenged institutionalized practices delimiting “safe Indian-ness.” These include: (a) transactional, policy inscribed relations between schools and Native communities; and (b

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Attas, Robin. "Strategies for Settler Decolonization: Decolonial Pedagogies in a Popular Music Analysis Course." Canadian Journal of Higher Education 49, no. 1 (2019): 125–39. http://dx.doi.org/10.47678/cjhe.v49i1.188281.

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Canadian institutions of higher education are grappling with decolonization, particularly with how to move beyond decolonial and settler colonial theory and the Truth and Reconciliation Commission of Canada’s Calls to Action to practical and specific strategies for meaningful change in the classroom. To that end, this paper offers a case study of a settler instructor’s process of decolonization in a popular music analysis course and describes a variety of methods for decolonizing course design and classroom activities. A discussion of how to apply and adapt the author’s methods for different c

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Mitchell, Terry. "Colonial Trauma: Complex, continuous, collective, cumulative and compounding effects on the health of Indigenous Peoples in Canada and beyond." International Journal of Indigenous Health 14, no. 2 (2019): 74–94. http://dx.doi.org/10.32799/ijih.v14i2.32251.

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Indigenous peoples across the globe suffer a disproportionate burden of both mental and physical illness relative to Settler populations. A substantial body of research indicates that colonialism and its associated processes are important determinants of Indigenous peoples' health. In Canada, despite an abundance of health research documenting inequalities in morbidity and mortality rates for Indigenous peoples, relatively little research has focused on the political, historical, cultural basis of health disparities. This paper advances a theory of colonial trauma as a conceptual framework wit

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Vincent, Robert Hudson. "Proteus and the Moles: Settler Colonial Relations in Thomas Morton's May Day Poem." Early American Literature 56, no. 2 (2021): 373–94. http://dx.doi.org/10.1353/eal.2021.0035.

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Pease, Donald E. "The Uncanny Return of Settler-Colonial Capitalism in Toni Morrison’s Home." boundary 2 47, no. 2 (2020): 49–70. http://dx.doi.org/10.1215/01903659-8193233.

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Toni Morrison’s 2012 novel Home is concerned primarily with the efforts undertaken by its protagonist, the black Korean War veteran Frank Money, to accommodate himself to civilian life. However, Home differs from other Korean War novels in that after Frank returns to the United States, he neither aligns his wartime experiences with the superpower rivalry nor conducts a critical meta-engagement with Cold War ideology. When Frank comes back to the United States in 1955 from a tour of duty as a combat infantryman in Chosin, Korea, he instead undergoes the unheimlich experience of becoming a fugit

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Bradfield, Abraham. "Decolonizing the Intercultural: A Call for Decolonizing Consciousness in Settler-Colonial Australia." Religions 10, no. 8 (2019): 469. http://dx.doi.org/10.3390/rel10080469.

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Throughout this article I make a case for decolonizing consciousness as a reflexive orientation that reforms the ways in which Indigenous and non-Indigenous life-worlds are navigated and mutually apprehended in a settler colonial context. I consider how through decolonizing dominant habits of thought and action an intercultural dialogue responsive of diverse and mutually informing realities may be cultivated. This article aims to first introduce the key characteristics of ‘decolonizing consciousness’, this being reflexivity, deep listening, and border thinking. Using the Darling River in New S

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English, Kim. "Ms Nbwaa-ka-win: To cherish knowledge is to know wisdom." Witness: The Canadian Journal of Critical Nursing Discourse 2, no. 1 (2020): 122–33. http://dx.doi.org/10.25071/2291-5796.50.

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This reflection paper represents my own efforts at personal reconciliation as a settler nurse educator. A portion of these efforts include my analysis and experience of the current state of nursing academia within the context of our profession’s necessity to meet relevant calls to action stated within the Truth and Reconciliation Commission’s report. Key issues such as problematic texts accepted as ‘nursing fundamentals’, the invisibility of Indigenous knowledge coupled with the perpetuation of colonial stereotypes are discussed within the context of Nbwaa-ka-win. The application of post-colon

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Glasbeek, Amanda, Katrin Roots, and Mariful Alam. "Postcolonialism, Time, and Body-Worn Cameras." Surveillance & Society 17, no. 5 (2019): 743–46. http://dx.doi.org/10.24908/ss.v17i5.13451.

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This paper draws on postcolonial temporal analysis to make sense of police use of body-worn cameras (BWCs). We argue that the potential of BWCs to make racist policing visible, as originally hoped, is compromised by the inability of “real-time” video to capture the complexity of historical and on-going colonial relations. Drawing on postcolonial literary and visual theory, and especially Homi Bhabha’s (2004) postcolonial analysis of “belated-ness” and Andrea Smith’s (2015) anti-colonial analysis of “not-seeing,” we argue that BWCs reproduce a white settler gaze in which the complex histories o

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LaDuke, Winona, and Deborah Cowen. "Beyond Wiindigo Infrastructure." South Atlantic Quarterly 119, no. 2 (2020): 243–68. http://dx.doi.org/10.1215/00382876-8177747.

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Infrastructure has long been central to the destruction of Indigenous life and the making of settler colonial futurity. Infrastructure constitutes the body of the Wiindigo—the beast of Anishinaabe legend. Roads and rails, pipelines and dams, prisons and borders have all worked to carve up Turtle Island into preserves of settler jurisdiction, while entrenching and hardening the very means of settler economy and sociality into tangible material structures. Yet infrastructure is not inherently violent—it is also essential for transformation; a pipe can carry fresh water as well as toxic sludge. I

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Sharp, Sarah. "Exporting ‘The Cotter's Saturday Night’: Robert Burns, Scottish Romantic Nationalism and Colonial Settler Identity." Romanticism 25, no. 1 (2019): 81–89. http://dx.doi.org/10.3366/rom.2019.0403.

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A Scottish literary icon of the nineteenth century, Burns's ‘The Cotter's Saturday Night’ was a key component of the cultural baggage carried by emigrant Scots seeking a new life abroad. The myth of the thrifty, humble and pious Scottish cottager is a recurrent figure in Scottish colonial writing whether that cottage is situated in the South African veld or the Otago bush. This article examines the way in which Burns's cotter informed the myth of the self-sufficient Scottish peasant in the poetry of John Barr and Thomas Pringle. It will argue that, just as ‘The Cotter’ could be used to reinfor

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Grey, Sam. "Decolonisation as Peacemaking." International Journal of Critical Indigenous Studies 4, no. 1 (2011): 21–29. http://dx.doi.org/10.5204/ijcis.v4i1.68.

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For decades now, Canada has been seen as a global exemplar of peacemaking and peacekeeping, yet the troubled relationship between its state and the Indigenous peoples within its borders doeslittle to support this image. There is, in fact, a strong case to be made that the ongoing crisis of Indigenous–settler state relations in Canada is best understood as a protracted war; or more succinctly, as a failure to achieve peace following the initial violence of conquest and colonisation. Accordingly, it makes sense to apply just war theory - a doctrine of military ethics - to the issue. Grounded in

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Neville, Kate J., and Glen Coulthard. "Transformative Water Relations: Indigenous Interventions in Global Political Economies." Global Environmental Politics 19, no. 3 (2019): 1–15. http://dx.doi.org/10.1162/glep_a_00514.

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This Special Issue of Global Environmental Politics, on water governance, focuses on the disruptive and transformative potential of Indigenous politics for revealing the multiplicity of political economies and enhancing the theory and practice of global environmental politics. In this issue, we unsettle the assumptions of dominant colonial systems of production and exchange (often the starting point for global environmental politics scholars), using water to bring to light the conflicting approaches of settler colonial and Indigenous political economies. With a focus on the settler colonial st

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Polley, Gabriel. "From Karm al-Khalil to Kerem Avraham: A British Settler-Colonial Outpost Near Jerusalem in the Nineteenth Century." Journal of Holy Land and Palestine Studies 18, no. 1 (2019): 51–73. http://dx.doi.org/10.3366/hlps.2019.0202.

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Kerem Avraham was a farm for Jewish labourers established by Christian Zionist James Finn, the influential British consul in Jerusalem, and his wife Elizabeth, in 1854. Ostensibly intended to provide relief for the Jewish inhabitants of Jerusalem during a famine, the farm was in fact a deeply ideological project which foreshadowed the Zionist agricultural settlements in Palestine in the later nineteenth century. This paper chronicles the farm's development, and later influence on settler-colonial theory and practice.

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Fermanis, Porscha. "Capital, Conversion, and Settler Colonialism in Samuel Butler’s Erewhon." Journal of Victorian Culture 25, no. 3 (2020): 424–42. http://dx.doi.org/10.1093/jvcult/vcz058.

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Abstract Viewing capitalism as emerging primarily from within the framework of empire rather than the nation state, this essay considers the relationship between capital, conversion, and settler colonialism in Samuel Butler’s Erewhon, or Over the Range (1872). It looks, first, at the novel’s critique of Wakefieldian organized settlement schemes as systems sustained by various forms of capital accumulation and free/unfree labour; and second, at its over-arching evangelical conversion narrative, which both frames and structures the main body of the text. The essay argues that, far from directing

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Kollin, Susan. "Uncertain Wests: Kelly Reichardt, Settler Sensibilities, and the Challenges of Feminist Filmmaking." Zeitschrift für Anglistik und Amerikanistik 68, no. 1 (2020): 7–20. http://dx.doi.org/10.1515/zaa-2020-0003.

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AbstractDirector Kelly Reichardt has been celebrated as an independent filmmaker who takes risks in developing complicated and often fraught storylines, especially for her female characters. In Meek’s Cutoff (2010), she uses the aesthetics of slow cinema to show details frequently overlooked in the Western. In doing so, the film lays bare the violence of the settler-colonial West, highlighting the underside of European-American dreams of progress and prosperity. Addressing settler women’s investments in nation-building projects, the film traces how their commitments to Whiteness helped underwr

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Batarseh, Amanda. "Raja Shehadeh’s “Cartography of Refusal”: The Enduring Land Narrative Practice of Palestinian Walks." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (2021): 232–52. http://dx.doi.org/10.1017/pli.2020.38.

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In the 1920s, the Palestinian ethnographer Tawfiq Kan‘an examined the physical and narrative construction of Palestinian space by cataloguing the living archive of Palestinian sanctuaries. His collection of narratives, imbued in the sacred space of the “shrine, tomb, tree, shrub, cave, spring, well, rock [or] stone” is suggestive of cultural anthropologist Keith Basso’s elaboration of “place-making” as learned from the Western Apache. Articulating two modes of disruption, place-making narratives preserve indigenous culture in the face of colonial conquest and unsettle colonial paradigms of spa

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Sacks, Jeffrey. "The Politics of Death and the Question of Palestine." Comparative Literature 71, no. 4 (2019): 357–80. http://dx.doi.org/10.1215/00104124-7709580.

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Abstract This article considers the work of Hannah Arendt and Ghassan Kanafani in relation to the social and juridical logic and form of the settler colony and of the settler-colonial logic and form of the Israeli state and its ideology, Zionism. The argument is framed in relation to two moments: (1) the notion and practice of Bildung—education, training, formation—where the subject of language, in becoming literate, thoughtful, and self-reflective, is to become a being that recognizes itself and others in these and related terms: as legible, autonomous, and self-determining; and (2) the ongoi

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Brayshaw, Meg. "The death of Australian literature in Thea Astley’s Drylands." Queensland Review 26, no. 2 (2019): 256–68. http://dx.doi.org/10.1017/qre.2019.31.

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AbstractThis article reads Thea Astley’s final novel in the context of rhetoric about the death of Australian literature that has been a mainstay of our national culture almost since its inception. In the early 2000s, a new round of obituarists argued that the global publishing industry, critical trends and changing educational pedagogies were eroding Australia’s literary identity. Drylands, published in 1999, can be considered a slightly prescient participant in this conversation: it is subtitled A Book for the World’s Last Reader, seemingly framing the novel in a polemics of decline. My read

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Dikant, Thomas. "Settler Colonial Statistics by Thomas Dikant: Jefferson, Biopolitics, and Notes on the State of Virginia." Early American Literature 54, no. 1 (2019): 69–96. http://dx.doi.org/10.1353/eal.2019.0006.

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González-Ruibal, Alfredo. "Ethical Issues in Indigenous Archaeology: Problems with Difference and Collaboration." Canadian Journal of Bioethics 2, no. 3 (2019): 34–43. http://dx.doi.org/10.7202/1066461ar.

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The critique of archaeology made from an indigenous and postcolonial perspective has been largely accepted, at least in theory, in many settler colonies, from Canada to New Zealand. In this paper, I would like to expand such critique in two ways: on the one hand, I will point out some issues that have been left unresolved; on the other hand, I will address indigenous and colonial experiences that are different from British settler colonies, which have massively shaped our understanding of indigeneity and the relationship of archaeology to it. I am particularly concerned with two key problems:

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Clarysse, Liana B., and Shannon A. Moore. "Silencing Indigenous Knowledge Systems: Analysis of Canadian Educational, Legal and Administrative Practice." International Journal of Law and Public Administration 2, no. 1 (2019): 1. http://dx.doi.org/10.11114/ijlpa.v2i1.4157.

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As a result of the Truth and Reconciliation Commission of Canada (or TRCC, 2015a, 2015b), calls to action concerning education and law reform have been made. Currently, there is an increase in reconciliation discourse in law, healthcare and education policy, curricula and pedagogy. In Canada, efforts to decolonize institutional structures compel scholars and activists to highlight the imperative of critical analysis of identity and place in answering the calls to action. Although it was developed by the Ministry of Education for the province of Ontario, more than a decade ago, prior to the TRC

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