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The settlers were always interested in empire: Wm. Matthew Kennedy, The imperial Commonwealth: Australia and the project of empire, 1867–1914, Manchester University Press, 2023

02Aug23

Description: Challenging conventional historiographies which claim that empire served only to hamper Australia’s national development and which examine only the Anglo-Australian connection, this book draws together for the first time several underutilized archives and emerging literatures to produce a new imperial history of Australia. It is one that places Australian settler colonialism in a broader imperial context while differentiating Australia’s categories for understanding the imperial world from those of London. This book demonstrates that many Australians came to view Britain’s empire not simply as a Greater British world state presided over by London, but as a global, ultramarine republic in which Australian settlers were co-equals. With this vision in mind, Australian settlers developed their own distinct categories for evaluating, criticizing, and claiming empire, ones based on settler logics that often placed race above gender, class, or nationality. Drawing on Australia’s many settler periodicals and official records, The imperial Commonwealth argues that this vision shaped colonial Australians’ understandings of the means and ends of their own settler colonialism came to define their relationship to Britain and motivated them to forge new transimperial connections with other settler and subject colonies in the Pacific, Africa, and South Asia through technology, humanitarianism, and military endeavour. By formulating, challenging, refining, and ultimately translating their own ideal of empire into colonial culture, politics, and law, Australian settler colonists transformed the Commonwealth into an empire in its own right.


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The settlers were always interested in climate change: Elaine LaFay, ‘Looking at the Weather: The Politics of Meteorological Data’, Harvard Data Science Review, 28/07/23

02Aug23

Description: Historical weather and climate data have become essential resources for tracking and understanding global warming. All too often, however, these data sets are treated as inert and apolitical. In this column, Elaine LaFay shows that historical weather data reveal far more than a changing climate: they play a key role in American settler-colonialism in the context of U.S. expansion into the Gulf South. Winds and weather were understood as active participants in human health and as powerful instruments in settlers’ imagination of themselves and their world.


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Settler colonialists heading to Florida: Elaine Lafay, ‘Botany, Health-Seeking, and Settler Colonialism in Tropical Florida, 1827–1840’, The Journal of Southern History, 89, 3, 2023, pp. 417-452

02Aug23

Excerpt: On July 4, 1840, the ailing physician Henry Perrine gazed out into the ocean from his home on Indian Key, Florida. It was a beautiful day on the tiny island that lay south of the Florida mainland: the temperature stood at 83 degrees Fahrenheit, and a trade wind ushered a southerly sea breeze across the shores. When Perrine circulated his meteorological data in the Magazine of Horticulture, he told readers, “Ye northerners, who have not ever resided in tropical climates, cannot realize the delightful reality of the delicious temperature of the summer season.” “In Boston,” he wrote sadly, “the thermometer may likely indicate ten degrees more of scorching heat, at this very hour.” Simply look at the data below, he told them, and try to imagine, to “feel the delightful difference of the weather of South Florida.” But Perrine was not just trying to make people jealous. He had a scheme in mind. At its heart was an experiment in settler colonialism. First, Perrine was going to entice white residents, especially invalids in search of curative places, to come to south Florida to improve their health. Then, he would engage them in (and charge them for) “light healthy labor” to cultivate and subsequently sell tropical plants, including but not limited to Agave sisalana, logwood, and Peruvian bark, which Perrine had been steadily importing from nearby countries like Mexico and Cuba. He trumpeted that these plants would become “new staples of cultivation, especially on steril[e] or ruined soils,” across the South, thus addressing longstanding fears of regional soil exhaustion. Finally, Perrine was going to kick back and get rich.


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Indigeneity in the settler matrix? Renissa R. Gannie, Destruction and Resiliency: Decolonizing Settler Knowledge in Native American Literature Through the Peoplehood Matrix, MA dissertation, University of Denver, 2023

02Aug23

Abstract: This thesis explores the complex dynamics of settler colonialism and the construction of peoplehood within the Laguna Pueblo, Lakota, Jemez Pueblo, Anishinaabe, and Blackfeet culture through a comparative analysis of literary works focusing on Leslie Marmon Silko’s Ceremony, Frances Washburn’ Elsie’s Business, N. Scott Momaday’s House Made of Dawn, Gerald Vizenor’s The Heirs of Columbus, and Stephen Graham Jones’s Ledfeather; these authors employ narrative strategies to depict the destructive impacts of settler colonialism on indigenous identities and communities. Drawing upon postcolonial and indigenous literary theories, this research uses a comparative framework to analyze the diverse ways the selected works address the themes of settler colonialism, peoplehood, and cultural resilience. Through close reading and examination of the author’s use of narrative techniques, such as storytelling, language, and symbolism, they convey the multifaceted experiences and struggles of indigenous individuals and communities within a settler colonial context. The analysis emphasizes the importance of stories for cultural preservation and resistance, the significance of ceremonial cycles and language, and the symbolism of the land and landscape in reclaiming and reaffirming indigenous peoplehood.


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The settler colonial Wendigocene: Jonnelle Walker, ‘Wendigocene: : A Story of Hunger’, Turtle Island Journal of Indigenous Health , 2023

31Jul23

Abstract: My mother once told me that if you speak about Wendigos out loud, they will come. They are cannibals, flesh eaters, spirit eaters. Wendigos survive by consuming the life of others without reciprocity, care, consent, or regard in the name of personal gain or profit. Growing up, I was taught that the Wendigo condition was something that you caught like a disease or that grew within yourself like a cancer. They were monsters, they were the closest thing we had to “human.” Afterall, according to the ideological lineages of Marxism, liberal Enlightenment, and settler colonialism, to be “human” is to be a monster, a capitalist, a cannibal. Each of these ideological lineages root the definition of the “human” in transcendence, defined by property, exhibited through man-made aesthetics rooted in capital, white supremacy, anti-Black racism, anti-Indigeneity, and a false human/nature divide. In this paper, I argue that the term “Anthropocene”, much like the “human” it centers, requires an ontological limiting that fails to encapsulate the fullness of Anishinaabe worlds, but most importantly Anishinaabe responsibility to each other. I offer a reframing from my positioning, where the last 500 years of apocalypses can be theorized through an analysis of the rise of the Wendigos. In conversation with other critiques of the well-problematized “Anthropocene,” this contribution offers a theoretical exploration of Wendigo theory to further support that the term “Anthropocene” is reflective of itself. I suggest the term “Wendigocene” as an alternative to “Anthropocene” within the context of Anishinaabe communities for Indigenous theorists, as this reframing invokes a responsibility to care for our relations and exercise abolitionist legal praxes which are central to our sovereignty. 


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The language of settler colonialism, Stephen May, ‘New Zealand is “racist as f**k”: Linguistic racism and te reo Maori’, Ethnicities, 2023

31Jul23

Abstract: A key feature of the confluence of modern nation-state formation and colonization has been the marginalization and denigration of minoritized language varieties, particularly Indigenous languages, over time. Indigenous languages have been actively proscribed in public language domains, such as education, leading to their inevitable shift and loss, in settler-colonial contexts worldwide. This process of linguistic hierarchization has long been recognized in the sociology of language and the sociology of nationalism but the overt and covert linguistic racism attendant upon it had remained relatively underexplored. Recent discussions within sociolinguistics and linguistic anthropology, however, have addressed this lacuna, particularly through the development of raciolinguistics as a theoretical framework. Linguistic racism, a form of cultural racism, uses discursive constructions of language use and related linguistic hierarchies as a proxy for the racialized discrimination and subordination of Indigenous peoples and other minoritized ethnic groups. Here, I explore discourses of linguistic racism by Pakeha (White) New Zealanders in Aotearoa New Zealand toward te reo Maori, the Indigenous Maori language, in everyday discourses and the media. I focus particularly on the public contestation of the increasing normalization of te reo Maori in contemporary New Zealand society, the result of the successes of the last 40 years of Maori language revitalization, via both overt and covert forms of linguistic racism toward te reo Maori. These discourses act in defense of English monolingualism, the direct linguistic legacy of New Zealand’s settler-colonial history, along with the privileges this history has provided for White, monolingual English-speaking New Zealanders. Interestingly, the racialized opposition to te reo Maori is most evident among older, White New Zealanders. This suggests the
potential for change among younger New Zealanders and New Zealand’s increasingly diverse migrant population, both of whom appear more open to the ongoing development of societal bilingualism in English and te reo Maori.


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Race, migration, settler colonialism: Jennifer Ma, ‘Racialization, Colonialism, and Imperialism: A Critical Autoethnography on the Intersection of Forced Displacement and Race in a Settler Colonial Context’, Frontiers in Sociology, 2023

31Jul23

Abstract: Migration has been identified as a priority area for policy responses by both the federal and provincial/territorial governments yet, much of our knowledge about migration is not premised on addressing current xenophobic and racist narratives about migrants. The purpose of this research is an interrogation of Canada’s colonialism, imperialism, and racialization, which produce specific oppressive policies and practices that have impacted my family. This research is premised on the understanding that in the space between what is known about migration in Canada and what is not, a great deal of narrative and interpretive work is done that makes assumptions about migrants, specifically forcibly displaced people from the Global South. Through a critical autoethnography focused on my lived experiences as a descendant of forcibly displaced Chinese-Vietnamese people living in a settler colonial nation state, this study critiques to what extent these assumptions are founded, and to what extent they represent a socio-political climate in which migration is set out as particular problems requiring a legal and policing solution. In particular, my analysis centres anti-colonialism and anti-racism, shifting to resistance to systemic violence and liberation, while considering the discursive and on-the-ground effects of racist, colonial, and imperial policies and practice. Set against the backdrop of the rise of white nationalism, xenophobia, and racism across all levels of government and academia, and the general public, the results of this study produce a counter-narrative focused on the intersection of forced displacement and race in a settler colonial context, which is both timely and urgent.


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Settler colonial education (how a land grant grants degree granting): Amy Reavis, Nora Wallace, ‘”Entitled to Our Land”: The Settler Colonial Origins of the University of California’, California Law Review Online, 14, 2023

31Jul23

Access the article here.


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Settler colonial education (STEM), II: D. Stinson, J. Subramanian, C. Yeh, ‘Llamado a interrogatorios críticos de la supremacía blanca y el colonialismo de los colonos en la investigación en educación matemática: Meterse en “problemas buenos, problemas necesarios”‘, Prometeica – Revista De Filosofía Y Ciencias, 2023, 27, pp. 231–240

31Jul23

Abstract: En este ensayo, contextualizamos un llamado para fortalecer la investigación sobre equidad y justicia social en la educación matemática al incorporar la empresa de educación matemática en dos eventos mundiales de 2020: la pandemia mundial de COVID-19 y el resurgimiento mundial del movimiento Black Lives Matter. Hacemos esto para subrayar cómo el colonialismo blanco está siempre presente en todas partes en las estructuras e instituciones de todo el mundo, incluidas las de la empresa de educación matemática. Describimos brevemente las lógicas de la supremacía blanca y el colonialismo de colonos y luego las combinamos en un esquema compuesto de lógicas colonizadoras de supremacía blanca. Aquí, presentamos una investigación reciente sobre educación matemática basada en los EE. UU. para ilustrar algunas posibilidades diferentes cuando la investigación sobre equidad y justicia social se fortalece a través de la interrogación crítica de la supremacía blanca y el colonialismo de los colonos. Concluimos el ensayo con una justificación para meterse en buenos problemas, problemas necesarios.


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Settler colonial education (STEM): A. M. K. Peters, ‘(Re)membering Indigenous Spirituality in Engineering Education: A Narrative Literature Review’, ASEE Annual Conference & Exposition, 2003

31Jul23

Abstract: Despite global and national calls and efforts to bring Indigenous knowledge and peoples into engineering and Science, Technology, Engineering, and Mathematics (STEM) education, these populations continue to struggle in these fields because their ways of knowing are not recognized or legitimized due to settler colonialism. Consequently, Indigenous peoples view Indigenous knowledge and STEM education as two separate entities. Decolonization research is in the beginning stages to develop culturally relevant STEM education for Indigenous populations to heal their identities and bring back their knowledge and its motivations. This narrative literature review focuses on analyzing these implementations of reconnecting STEM education and Indigenous knowledge in North America using the research question: How has Indigenous knowledge of North America been (re)incorporated into culturally relevant STEM education? Using review procedures including specified database search terms and inclusion and exclusion criteria, I identified 20 articles focused around incorporating Indigenous knowledge into STEM education as a form of culturally relevant pedagogy. Using inductive coding and thematic analysis, I identified three themes: centering Indigenous ways of knowing, ensuring Elder involvement, and recognizing all knowledge holders. By comparing exemplary implementations of Indigenous knowledge into STEM education for all three themes, I illustrated the meaning and benefits of each. Finding the common thread between the three themes provides one answer for the research question. I propose spiritual knowledge as the binding thread that connects the themes and (re)connects Indigenous knowledge and STEM education. Spirituality can become a theorizing space to help with the decolonizing of engineering education by challenging the dominant knowledge types and bringing in other ways of knowing.


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