Abstract: In this article, I ask how a virus associated with Atlantic salmon farms in British Columbia (BC) can reveal geographies of aquaculture, ecological encounters, and colonial entanglements within the bodies and blood cells of fish. Piscine orthoreovirus (PRV) travels through supply chains, ocean currents, and ecological interactions, and causes salmon to become at risk of ruptured blood cells and organ damage. This article proposes that PRV can be interpreted as a form of industrial waste that reinforces geographies of toxicity across multiple scales. I first situate the emergence of aquaculture in BC within colonial histories that continue to transform the coastal straits into contested sites of state-making. I then outline how multiple forms of life, ecological encounters, and unique hydrological conditions become entangled with industrial practices, giving rise to novel pathogenic proliferations. I end by describing how the appearance of yellow salmon hints at the potentially far-reaching presence of PRV, and I look to the bodies of salmon to consider how the expanding PRV footprint transforms regional ecologies and contributes to emergent toxic geographies of settler-colonialism. In forging connections between settler-colonialism, industrial landscape-making, and pathogenicity, I highlight how microbes can reflect and reinforce settlercolonial structures of dispossession. Moreover, in proposing that pathogens can be understood as components of industrial toxicity, I contribute to a reimagining of what industrial toxicants are and the forms they might take.


The specific philosophy of settler colonialism: Audrey Brown, ‘Jonathan Edwards and the New World: Exploring the Intersection of Puritanism and Settler Colonialism’, Transactions of the Charles S. Peirce Society: A Quarterly Journal in American Philosophy, 58, 2, 2022, pp. 114-137

06Oct22

Urban agriculture as settler colonialism: Angie Sassano, Christopher Mayes, Yin Paradies, ‘The Pandemic Boom of Urban Agriculture: Challenging the Role of Resiliency in Transforming our Future Urban (Food) Systems’, Urban Policy and Research, 2022

06Oct22


The sovereign Indigenous dance: Travis Franks, ‘Remaking Contact in That Deadman Dance: Australian Reconciliation Politics, Noongar Welcoming Protocol, and Makarrata’, ariel: A Review of International English Literature, 53, 4, 2022, pp. 91-122

06Oct22



The settler colonial anti-kinship: Helen Gardner, ‘Kinship acknowledged and denied: Collecting and publishing kinship materials in 19th-century settler-colonial states’, History of the Human Sciences, 2022

02Oct22

Abstract: In the second half of the 19th century, anthropology rode the coat-tails of modernity, adopting new printing technologies, following new travel networks, and gaining increasing access to Indigenous people as colonialism spread and new policies were developed to contain and control people in settler-colonial states. The early innovator in kinship studies Lewis Henry Morgan and his two greatest proteges, Lorimer Fison and A. W. Howitt, working respectively in the United States, Fiji, and Australia, epitomised this conflation of governance, technologies of representation, and anthropology. They corresponded on the alterity of kinship systems across increasingly regularised postal routes, and developed new forms of collecting and new diagrammatic representations of kinship using developments at the press. Nineteenth-century kinship studies were focused exclusively on relationships formed through biology and descent, and there was little recognition of kinship making beyond these forms. This was especially significant for Howitt, whose closest Aboriginal interlocutor, Tulaba, claimed him as a brogan (brother), according to Gunaikurnai kinship paradigms. This article tracks the links between the collection and publication of kinship material in the questionnaires and the books of the latter part of the 19th century across the English-speaking world and the outcomes for Indigenous peoples, as arguments for distinctive kinship systems helped define their ‘primitiveness’ and dismissed Aboriginal attempts to forge kinship links across the settler/Indigenous divide.



Colonial continuities: Jane Lydon, ‘Racial Punishment from Slavery to Settler Colonialism: John Picton Beete in Demerara and Swan River’, Slavery and Abolition, 2022

29Sep22



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