reblog: africa at its best
One of the most telling passages in that interview is when she singles out the Maasai and Somali as her favorite natives; not, for example, the Gikuyu who she had most contact with (because they did all the labor on her farm), but the natives who could be described using “noble savage” tropes and analogies to “Red Indians.” The laboring natives she prefers not to think too much about; the ones that exercise her imagination with their beautiful nobility are the ones.
[…]
Someone like Dinesen, in other words, is likely to regard the natives on whose labor she’s dependent differently than how she regards the people on whose land she’s dependent. One of the things that’s complicated about colonial Kenya was that while the Maasai were categorically displaced from their land and romanticized as “the Cherokee of East Africa” — precisely because they could be imagined as being utterly unwilling to be assimilated (and therefore safely and happily doomed to tragic extinction) — the Gikuyu were a laboring population on which the white settlers were parasitically dependent. To analogize to the American context — as the founders of the Kenyan settler state explicitly did — the Maasai were like the Plains Indians (who were imagined to sort of magically disappear as soon white people rolled up), while the Gikuyu were more like the way African-Americans looked to post-civil war white Americans: good to have around for working on plantations, but kind of creepy when they started wearing suits, getting educated, and getting anywhere near “our women.”
People like Dinesen loved the Masai; if you imagine them as a doomed pastoralist people who are intrinsically unable to adapt to modernity, then you don’t need to feel bad about taking their land. It’s just Darwin and stuff, right? They’re just too different than you and I. Pity they’ll have to go, but that’s the Law Of Nature. But while the Maasai supposedly had no desire to modernize, the Gikuyu were quite keen to take up education, progress, modernity, and all that stuff, which bugged the shit out of people like Dinesen and had to be suppressed and forgotten. […] Read More
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what’s new
- Travellers as the antisettlement: TraVision, ‘To Be Settled or to Be Unsettled? The Historical Formation of the Settled Population in Ireland’, Zenodo, 22/10/26
- The Indigenous response: Yann Allard-Tremblay, Disjunctures: Indigenous Redirections in Political Theory, Oxford University Press, 2025
- Violence, frozen and reheated: David Shane Lowry, ‘Frozen Violence: Understanding the Permanence of Genocide Against American Indians and Other Indigenous Peoples Within the United States and Canada’, in Scott Gac, Caroline E. Light (eds), American Violence: Histories, Structures, and Legacies, Routledge, 2026
- If the gothic genre is about something from another world, then rez gothic is about settlers: Mallory Whiteduck, ‘Rez Gothic: Monstrous Aunties, Double Selves, and the Detritus of Settler Colonialism’, Native American and Indigenous Studies, 13, 2, 2026, pp. 38-61
- Settler social sciences: Terry Wotherspoon, ‘Social Science and Settler Colonial Governance: The Panel on Indian Research’, Journal of Canadian Studies, 2026
- Indigenous bodies are shaped by settler colonialism (this is why resistance is invincible): Rami Salameh, ‘Palestinian anti-colonial violence and conditions of non-being’, Race & Class, 2026
- They liked what they saw: Matthew P. Fitzpatrick, ‘Nazi Views on Race and Genocide in Australia: A Comparative and Contrastive Approach’, Comparative Studies in Society and History, 2026
- The limits of a paradigm: Jean Muteba Rahier, ‘The settler colonial studies paradigm as a discursive reaffirmation of the preeminence of Indigeneity in the field of ethnoracial alterity in the Andean sub-region’, Latin American and Caribbean Ethnic Studies’, 2026
- Logocentric settlers: Janice Feng, ‘”Peoples Without Writing?” Logocentrism, settler colonialism, and indigeneity’, Angelaki: Journal of the Theoretical Humanities, 31, 5, 2026, pp. 33-49
- The ‘traditional culture’ of settler colonialism: Anthea Compton, The Politics of Traditional Culture under Australian Settler Colonialism 1963-2007, Australian National University Press, 2026
- Toxic, toxic, toxic: Noam Leshem, ‘Settler Toxicity: Contaminated Restitutions and the Contagion of Hope’, Antipode, 2026
- Settler colonial unchilding: Nadera Shahloub-Kevorkian, ‘Children’s cartographies of refusal and life-making: wilfulness and decoloniality amid spaces of death in Gaza’, Children’s Geographies, 2026
- Absent settler colonialism: Emma Brennan Chapman, Disappearing Connections: War, Absence, and Kin in New France and New England, 1680-1740, PhD dissertation, UC Davis, 2026
- Triangular settler relations: Li-Chun Fang, Yushen Fang, ‘Colonial Encounters and Identity Formation: Dutch Colonizers, Hoklo Immigrants, and Indigenous Peoples in Seventeenth-Century Formosa’, Dutch Crossing, 2026
- Resident(ial) evil: Kayla Boileau, Karine Vanthuyne, ‘Legacies of Mass Violence: Indian Residential Schools in Canada’, in Nerina Weiss, Maria Six-Hohenbalken, Linda Green (eds), The Routledge International Handbook of Mass Violence, 2026
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