Pub Date : 2023-07-03DOI: 10.1080/2201473X.2023.2231676
Janne Lahti
, Chuck Sturtevant discusses a government-led settler project that saw highlands settlers removed to the Amazon frontier to replace local Indigenous peoples. This project, which ran from the 1950s to 1980s, advanced the myth of a national frontier as progression toward modernity
{"title":"Editor’s note","authors":"Janne Lahti","doi":"10.1080/2201473X.2023.2231676","DOIUrl":"https://doi.org/10.1080/2201473X.2023.2231676","url":null,"abstract":", Chuck Sturtevant discusses a government-led settler project that saw highlands settlers removed to the Amazon frontier to replace local Indigenous peoples. This project, which ran from the 1950s to 1980s, advanced the myth of a national frontier as progression toward modernity","PeriodicalId":46232,"journal":{"name":"Settler Colonial Studies","volume":"1 1","pages":"303 - 304"},"PeriodicalIF":0.9,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80501215","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-03DOI: 10.1080/2201473X.2023.2218057
P. Litt
ABSTRACT This article examines Canadian cultural nationalism since Confederation through the lens of settler colonial theory, engaging with questions arising from this exercise. Along the way it discusses how settler colonial theory meshes with other theoretical perspectives, particularly nationalism theory. The main body of the paper is a historical overview of how settler cultural production colonized Indigenous peoples symbolically from the mid-nineteenth to the mid-twentieth century. Appropriation from and stereotyping of Indigenous peoples are analyzed. While these forms of indirect erasure were common, a direct erasure that simply ignored the Indigenous fact was far more prevalent. Nationalist cultural producers focused instead on Eurocivility, settler colonizations of other settlers, and Canada’s dual imperia. Moreover, settler colonialism was not the only form of colonialism influencing cultural nationalism: extractive colonialism affected it as well. Settler cultural discourse changed dramatically in the late twentieth century. Radical shifts in the realpolitik of settler-Indigenous relations and settler morality delegitimized erasure practices. Some cultural producers responded by integrating Indigenous peoples into new formulations of national identity, while others popularized representations of settler guilt. The article concludes with observations on the historicity of these new perspectives and how Canada’s legacy of cultural nationalism might constructively inform decolonization.
{"title":"Settler colonial theory and Canadian cultural nationalism","authors":"P. Litt","doi":"10.1080/2201473X.2023.2218057","DOIUrl":"https://doi.org/10.1080/2201473X.2023.2218057","url":null,"abstract":"ABSTRACT This article examines Canadian cultural nationalism since Confederation through the lens of settler colonial theory, engaging with questions arising from this exercise. Along the way it discusses how settler colonial theory meshes with other theoretical perspectives, particularly nationalism theory. The main body of the paper is a historical overview of how settler cultural production colonized Indigenous peoples symbolically from the mid-nineteenth to the mid-twentieth century. Appropriation from and stereotyping of Indigenous peoples are analyzed. While these forms of indirect erasure were common, a direct erasure that simply ignored the Indigenous fact was far more prevalent. Nationalist cultural producers focused instead on Eurocivility, settler colonizations of other settlers, and Canada’s dual imperia. Moreover, settler colonialism was not the only form of colonialism influencing cultural nationalism: extractive colonialism affected it as well. Settler cultural discourse changed dramatically in the late twentieth century. Radical shifts in the realpolitik of settler-Indigenous relations and settler morality delegitimized erasure practices. Some cultural producers responded by integrating Indigenous peoples into new formulations of national identity, while others popularized representations of settler guilt. The article concludes with observations on the historicity of these new perspectives and how Canada’s legacy of cultural nationalism might constructively inform decolonization.","PeriodicalId":46232,"journal":{"name":"Settler Colonial Studies","volume":"54 80 1","pages":"438 - 462"},"PeriodicalIF":0.9,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89073476","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-21DOI: 10.1080/2201473x.2023.2221010
David W. Everson
{"title":"Red Power, white narrative: founding violence & the invalidation of Indigenous rights","authors":"David W. Everson","doi":"10.1080/2201473x.2023.2221010","DOIUrl":"https://doi.org/10.1080/2201473x.2023.2221010","url":null,"abstract":"","PeriodicalId":46232,"journal":{"name":"Settler Colonial Studies","volume":"32 1","pages":""},"PeriodicalIF":0.9,"publicationDate":"2023-06-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78500791","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-05DOI: 10.1080/2201473X.2023.2212951
Chuck Sturtevant
ABSTRACT This article analyzes a land conflict in Latin America through the lens of settler colonial studies. I focus on an area of the Bolivian Amazon known as the Alto Beni, where a government-sponsored colonization project settled indigenous colonists from the Bolivian highlands in territories occupied by the Mosetén people. This project has led to conflicts over land that continue to this day. I argue that this project continues to reflect the settler colonial logics of the development professionals who designed it, particularly their ideas about the role of Bolivia’s Amazonian ‘frontier’ in the production of a national identity. This involves the circulation of ideologies that cast the settler frontier as a key step on the path toward modernization, both for settlers (who are to be incorporated as citizens of a modernizing Bolivia) and for Mosetenes (who are to be eliminated in order to make room for this process). I conclude by challenging the stark distinction that scholars of settler colonialism make between settler colonialism (particularly as it depends on Anglocentric ideologies of racial classification) and other experiences of colonial oppression (particularly those which involve the circulation of ideas and the production of knowledge).
{"title":"The settler roots of Plurinational Bolivia: state-sponsored indigenous colonization on Bolivia’s Amazonian ‘frontier’","authors":"Chuck Sturtevant","doi":"10.1080/2201473X.2023.2212951","DOIUrl":"https://doi.org/10.1080/2201473X.2023.2212951","url":null,"abstract":"ABSTRACT This article analyzes a land conflict in Latin America through the lens of settler colonial studies. I focus on an area of the Bolivian Amazon known as the Alto Beni, where a government-sponsored colonization project settled indigenous colonists from the Bolivian highlands in territories occupied by the Mosetén people. This project has led to conflicts over land that continue to this day. I argue that this project continues to reflect the settler colonial logics of the development professionals who designed it, particularly their ideas about the role of Bolivia’s Amazonian ‘frontier’ in the production of a national identity. This involves the circulation of ideologies that cast the settler frontier as a key step on the path toward modernization, both for settlers (who are to be incorporated as citizens of a modernizing Bolivia) and for Mosetenes (who are to be eliminated in order to make room for this process). I conclude by challenging the stark distinction that scholars of settler colonialism make between settler colonialism (particularly as it depends on Anglocentric ideologies of racial classification) and other experiences of colonial oppression (particularly those which involve the circulation of ideas and the production of knowledge).","PeriodicalId":46232,"journal":{"name":"Settler Colonial Studies","volume":"42 1","pages":"419 - 437"},"PeriodicalIF":0.9,"publicationDate":"2023-06-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86817104","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-08DOI: 10.1080/2201473X.2023.2195044
J. Scherer, Rylan Kafara, J. Koch
ABSTRACT In this article, we explore how the underlying logics of white possession continue to fuel a cycle of state-supported territorial acquisition, enclosure, and expulsion in Edmonton, Alberta’s city center through the recent opening of Rogers Place, a publicly financed $613.7-million arena and home of the National Hockey League’s (NHL) Edmonton Oilers. Drawing from a two-year ethnography, we examine how men’s professional hockey and its related land development projects are powerful mechanisms for bringing a new iteration of settler colonialism to the city, including as hockey fans re-enact a historical racial hierarchy that privileges certain lives over others, and as police enforce this racial project of accumulation and its colonial lines of force with impunity. Our research, moreover, challenges common-sense ideas about the benefits of sports-driven downtown redevelopment, as well as the widespread belief that settler colonialism is an event of the past that occurred outside of cities. Finally, as settlers renew and reproduce lines of power through these processes, we also explore the various ways in which city-center residents refuse white possessive logics in their attempts to transcend the limits of ‘settler-colonial city-making’ and policing, ‘producing urban space in their own right.’ 1
{"title":"The spectacle of settler colonial urbanism, racialized policing, and Indigenous refusal of white possessive logics","authors":"J. Scherer, Rylan Kafara, J. Koch","doi":"10.1080/2201473X.2023.2195044","DOIUrl":"https://doi.org/10.1080/2201473X.2023.2195044","url":null,"abstract":"ABSTRACT In this article, we explore how the underlying logics of white possession continue to fuel a cycle of state-supported territorial acquisition, enclosure, and expulsion in Edmonton, Alberta’s city center through the recent opening of Rogers Place, a publicly financed $613.7-million arena and home of the National Hockey League’s (NHL) Edmonton Oilers. Drawing from a two-year ethnography, we examine how men’s professional hockey and its related land development projects are powerful mechanisms for bringing a new iteration of settler colonialism to the city, including as hockey fans re-enact a historical racial hierarchy that privileges certain lives over others, and as police enforce this racial project of accumulation and its colonial lines of force with impunity. Our research, moreover, challenges common-sense ideas about the benefits of sports-driven downtown redevelopment, as well as the widespread belief that settler colonialism is an event of the past that occurred outside of cities. Finally, as settlers renew and reproduce lines of power through these processes, we also explore the various ways in which city-center residents refuse white possessive logics in their attempts to transcend the limits of ‘settler-colonial city-making’ and policing, ‘producing urban space in their own right.’ 1","PeriodicalId":46232,"journal":{"name":"Settler Colonial Studies","volume":"19 1","pages":"349 - 370"},"PeriodicalIF":0.9,"publicationDate":"2023-05-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73184498","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-13DOI: 10.1080/2201473X.2023.2200624
Travis Franks
ABSTRACT Settler literature is haunted by the colonial past. Motifs found in the Australian literary tradition signify this haunting-Aboriginal spectrality, uncanny Aboriginal ceremonial grounds, and taboo massacre sites being the most common. Settler authors typically use these literary devices in moments of social and political upheaval that disturb the foundational myths of settler belonging. Australia's Reconciliation agenda brought realities of colonial frontier violence and the scale of Aboriginal deaths to the fore of mainstream socio-political consciousness. Literary scholars have adapted Freud's concept of the uncanny to argue that settler belonging feels imperiled or strange when confronted with the distressing knowledge of Aboriginal modernity. Overwhelmingly, the manufacture of Aboriginal haunting in Australia's Reconciliation—era signifies settler anxiety and attempts to reclaim the authority unsettled by Indigenous alterity. Works by Henry Reynolds—Why Weren't We Told? (2000)—and Alex Miller-Journey to the Stone Country (2003)—are representative of a broader literary response to Reconciliation, after which depictions of Aboriginal death and burial, as well as new settler quests for belonging, proliferated. The essay concludes by reading Noongar writer Kim Scott's novel Taboo (2017) as a subversion of works like those by Reynolds and Miller.
{"title":"‘Uncanny encounters and haunting colonial histories in Australia’s reconciliation-era narratives’","authors":"Travis Franks","doi":"10.1080/2201473X.2023.2200624","DOIUrl":"https://doi.org/10.1080/2201473X.2023.2200624","url":null,"abstract":"ABSTRACT Settler literature is haunted by the colonial past. Motifs found in the Australian literary tradition signify this haunting-Aboriginal spectrality, uncanny Aboriginal ceremonial grounds, and taboo massacre sites being the most common. Settler authors typically use these literary devices in moments of social and political upheaval that disturb the foundational myths of settler belonging. Australia's Reconciliation agenda brought realities of colonial frontier violence and the scale of Aboriginal deaths to the fore of mainstream socio-political consciousness. Literary scholars have adapted Freud's concept of the uncanny to argue that settler belonging feels imperiled or strange when confronted with the distressing knowledge of Aboriginal modernity. Overwhelmingly, the manufacture of Aboriginal haunting in Australia's Reconciliation—era signifies settler anxiety and attempts to reclaim the authority unsettled by Indigenous alterity. Works by Henry Reynolds—Why Weren't We Told? (2000)—and Alex Miller-Journey to the Stone Country (2003)—are representative of a broader literary response to Reconciliation, after which depictions of Aboriginal death and burial, as well as new settler quests for belonging, proliferated. The essay concludes by reading Noongar writer Kim Scott's novel Taboo (2017) as a subversion of works like those by Reynolds and Miller.","PeriodicalId":46232,"journal":{"name":"Settler Colonial Studies","volume":"225 1","pages":"398 - 418"},"PeriodicalIF":0.9,"publicationDate":"2023-04-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79723898","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-09DOI: 10.1080/2201473X.2023.2195062
Hemopereki Simon
ABSTRACT This article explores the waiata tangi (lament), commonly known as ‘E Pā To Hau.’ Written by Rangiamoa of Ngāti Apakura after the attrocities committed by British soldiers at Rangiaowhia. It seeks to describe settler colonialism in terms of elimination, greif and dispossession. It argues that the waiata understands these concepts in very deep ways. The research utilises Whakaaro Based Philsophy and method to dissect the waiata for its philosophy and theory. This is done by exploring the literature on waiata, haka, and cultural memory as indigenous text and analysing the famous waiata tangi (lament) by Rangiamoa called ‘E Pā To Hau’ that was written in the aftermath of Rangiaowhia. A background on the events at Rangiaowhia is provided. Theoretically, it outlines the case for refering to ‘settler colonialism’ as ‘invader colonialism’ and the relationship of remembering to resistence. It also supports the call for terming the events at Rangiaowhia a ‘war crime’ as recently discussed in the media.
摘要本文探讨的是waiata tangi(悲歌)，俗称“E pha To Hau”。这是Ngāti Apakura的Rangiamoa在英国士兵在Rangiaowhia犯下暴行后写的。它试图从消除、毁灭和剥夺的角度来描述定居者的殖民主义。它认为，怀亚塔人对这些概念有着非常深刻的理解。本研究运用Whakaaro的哲学和方法来剖析waata的哲学和理论。这是通过探索关于怀亚塔、哈卡和文化记忆的文献作为土著文本来完成的，并分析著名的怀亚塔唐吉(悲歌)，名为“E pha To Hau”，这是在Rangiaowhia之后写的。本文提供了Rangiaowhia事件的背景。从理论上讲，它概述了将“定居者殖民主义”称为“侵略者殖民主义”以及记忆与抵抗的关系的案例。它还支持媒体最近讨论的将Rangiaowhia事件定性为“战争罪”的呼吁。
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Pub Date : 2023-04-03DOI: 10.1080/2201473X.2023.2218202
Janne Lahti
Settler colonialism is a truly global phenomenon marked by multiple connections that arise from diverse human actions, span great distances, include diverse voices, and engage numerous places. Forming networks of multidirectional linkages, these connections bridge local communities, nations, and empires and they connect the past with the present. Thus, settler colonialism moves within, between, and beyond nations and empires. It leaves its marks and impacts great powers and smaller states alike, while also shaping local communities and individual lives in a myriad of ways. This intricate and nuanced connectivity comes evident also in the articles of our present issue. While this set of articles spotlights the Middle East and Canada, it illustrates the workings of connected settler colonialism by underlining questions of sovereignty, identity, and belonging. Yara Sa’di-Ibraheem and Tovi Fenster provide a very personal story of replacement and dispossession in West Jerusalem. Focusing on one house in Jerusalem that was once a Palestinian family home, they elaborate on the intricate relationship of property in relation to identity and belonging. Jasmin Habib and Amir Locker-Biletzki in turn delve into the dynamics of Zionist settler culture by analyzing the songs of the Jewish-Israeli Communist youth movement. By focusing on communist youth, they interpret cracks and critique of a dominant settler colonial culture. Then the discussion shifts to Canada. Heather L. Elliott, Monica E. Mulrennan, and Alain Cuerrier take a closer look at the relationship between food insecurity and settler colonialism by focusing on the Food Secure Canada’s 2018 Assembly. Much like in the previous articles of this issue, here too contested identities, insecurities, and sovereignty operate at the core of networked phenomenon. Next article continues to map the contested connotations and connections of sovereignty, this time in relation to violence and the Quebec’s Viens Commission, set up in 2016 to investigate allegations of public abuse of Indigenous peoples. Here Trycia Bazinet examines how settler colonialism moves in the personal and the collective, and marks questions of identity and dispossession. Modern-day issues come with deep historical roots also in our article on settler colonial urbanism in Canada’s National Capital Region. Paul Sylvestre and Heather Castleden discuss entangled histories of racial capitalism and settler colonization, stressing how Algonquin people struggle to exercise jurisdiction over lands in the face of colonial invasion. This very local form of placeand race-making signified wider ramifications of the processes of settler colonization. So did Canada’s Treaty No. 6. By examining this treaty, Keavy Martin asks should we understand treaties as mere legal transactions or as marking the making of kinships, and as such central to the possibility of good relations in settler societies today. If kinship should be seen as much more than a metaphor
定居者殖民主义是一种真正的全球现象，其特征是多种联系，这些联系源于不同的人类行为，跨越遥远的距离，包括不同的声音，并涉及许多地方。这些联系形成了多向联系的网络，架起了地方社区、国家和帝国的桥梁，连接了过去和现在。因此，移民殖民主义在国家和帝国内部、之间和之外活动。它留下了自己的印记，对大国和小国都产生了影响，同时也以无数种方式塑造了当地社区和个人生活。这种复杂而微妙的联系在本期的文章中也很明显。虽然这组文章聚焦中东和加拿大，但它通过强调主权、身份和归属问题，说明了相互联系的定居者殖民主义的运作。Yara Sa 'di-Ibraheem和Tovi Fenster讲述了西耶路撒冷的更替和剥夺的个人故事。他们以耶路撒冷一所曾经是巴勒斯坦家庭的房子为重点，详细阐述了财产与身份和归属的复杂关系。Jasmin Habib和Amir Locker-Biletzki则通过分析犹太-以色列共产主义青年运动的歌曲，深入研究了犹太复国主义定居者文化的动态。通过关注共产主义青年，他们解释了对占主导地位的移民殖民文化的裂缝和批判。然后讨论转向加拿大。Heather L. Elliott、Monica E. Mulrennan和Alain Cuerrier以2018年加拿大粮食安全大会为重点，深入探讨粮食不安全和定居者殖民主义之间的关系。就像本期之前的文章一样，有争议的身份、不安全感和主权也是网络现象的核心。下一篇文章继续描绘主权有争议的内涵和联系，这一次是与暴力和魁北克的维也纳委员会有关，该委员会于2016年成立，旨在调查公开虐待土著人民的指控。在这里，Trycia Bazinet研究了移民殖民主义如何在个人和集体中移动，并标记了身份和剥夺的问题。在我们关于加拿大国家首都地区移民殖民城市主义的文章中，现代问题也有着深刻的历史根源。Paul Sylvestre和Heather Castleden讨论了种族资本主义和移民殖民的纠缠历史，强调了阿尔冈昆人在面对殖民入侵时如何努力行使对土地的管辖权。这种非常地方性的地方和种族形成形式意味着移民殖民化过程中更广泛的后果。加拿大的第6号条约也是如此。通过研究这个条约，Keavy Martin提出，我们是否应该将条约理解为仅仅是法律交易，还是标志着亲属关系的建立，以及在今天的定居者社会中建立良好关系的可能性。如果亲属关系不仅仅是一种隐喻，那么我们应该如何理解学校教育在塑造定居者殖民地关系和身份方面的作用?马特·亨德森通过仔细研究一篇论文《曼尼托巴教师》，描述了移民教育者是如何理解土著学习者的。这篇文章展示了殖民者殖民教育的许多紧张关系，在文化抹去和同化之间，在争取自我表达和土著复兴之间。
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Pub Date : 2023-04-03DOI: 10.1080/2201473X.2022.2077902
Paul Sylvestre, H. Castleden
ABSTRACT This paper contributes to scholarship on settler colonial urbanism by examining the historical constitution of Canada’s National Capital Region at the intersection of racial capitalism and settler colonization. Its impetus arises from four years of solidarity work with Algonquin land defenders and accomplices struggling to reclaim Asinabka, an Algonquin sacred complex of islands and waterfalls in the Kitchissippi (Ottawa River) between the Canadian cities of Ottawa and Gatineau. Situating the current struggle within the 200 years of crisis and consolidation that produced the Ottawa Valley, we track the entwined histories of settler capitalists transforming Asinabka in response to the shifting demands of racial capitalism alongside the ceaseless effort by Algonquin people to exercise jurisdiction over the islands in the face of colonial incursion and theft. To do so, we read across 100 years of colonial archives in conjunction with settler historiographies of the lumber industry. We argue that while local in form, Asinabka’s transformations were constitutive of place- and race-making processes at a variety of scales and sites throughout Algonquin territory. We conclude by considering how traces of this history are recursively mobilized in the present to transform Asinabka into an investment property.
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