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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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Forgetting Bolshevik indigenisation: Botakoz Kassymbekova, Aminat Chokobaeva, ‘Expropriation, assimilation, elimination: Understanding Soviet Settler Colonialism’, south/south dialogues, 05/07/2023

27Jul23

Excerpt: The Soviet Union is often described as an empire with heavily centralized rule over a large multiethnic territory, which suppressed anti-imperial resistance (Kappeler, 2001). Yet many scholars view the Soviet Union as more similar to a multinational state that stopped discriminating between the former colonizers and the colonized (Khalid, 2021). But as we will argue in this essay, the Soviet Union shared more than a passing similarity with colonial empires: the key to understanding both the Soviet Union’s interventionist policies and its use of violence in the peripheries lies in the concept of settler colonialism. In this article, we present schematic principles of Soviet settler colonialism and open discussion for a further rethinking of the Soviet field through the lens of settler colonialism.


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Undermining the mission of settler colonialism: Abel R. Gomez, “’We Survived This’: California Missions, Colonialism, and Indigenous Belonging’, Political Theology, 2023

25Jul23

Abstract: The California mission system linked Spanish Catholic and political institutions. To secure land and convert Indigenous peoples, the Spanish built 21 missions from San Diego to Sonoma in the 18th and 19th centuries. These missions were sites of disease, violence, and mass death. They were also places built by Native people, on Native lands, where they lived, prayed, and were buried. As a result, missions are fundamentally Indigenous places and important touchstones for descendants today. This article examines such meanings in the lives of several Ohlone peoples, Indigenous peoples of the San Francisco-Monterey region. Drawing on ethnographic fieldwork with Ohlone tribes, I argue that we can understand relationships they sustain with California missions by considering such places as Indigenous cemeteries, Indigenous churches, and especially both. While dominant narratives restrict “missionized” Indigenous peoples to an irrecoverable past, this paper theorizes California mission as sites of violence, survival, and belonging to homeland.


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The Monroe doctrine as a declaration of terra nullius: Caitlin Fitz, ‘The Monroe Doctrine and the Indigenous Americas’, Diplomatic History, 2023

25Jul23

Excerpt: In 1823, towards the end of Latin America’s independence wars, U.S. President James Monroe famously told Europe to stop messing around in the Americas. No new colonies, he warned, and no political meddling. The “political system” of monarchical Europe, he explained, was “essentially different” from that of the increasingly republican Americas; Europeans should mind their own business, and people in the United States would mind their own in return. Monroe devoted most of his address to what he twice called “the civilized world”—namely, the United States, Europe, and newly independent Spanish America. But those “civilized” powers, in turn, were fixated on their ostensibly uncivilized counterparts. Indeed, between the lines of Monroe’s message to Congress was a foundational geopolitical fact that scholars of the Monroe Doctrine have seldom if ever made explicit: in 1823, most of the Western Hemisphere was under Indigenous command. From the Amazon to the Arctic and from Patagonia to the Great Plains, Indigenous powers ruled most of the hemisphere’s inhabitable terrain even after centuries of European colonization and decades of transatlantic independence wars. Monroe’s mind was occupied by “the American continents,” as he called them; those continents, in turn, were occupied largely by Indigenous powers.


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Follow the trail of settler colonial ideas: Jennifer V. Evans, Swen Steinberg, David Yuzva Clement Danielle Carron, ‘Settler Colonialism, Illiberal Memory, and German-Canadian Hate Networks in the Twentieth and Twenty-first Centuries’, Central European History, 2023

23Jul23

Abstract: This article is part of the collaborative research project Populist Publics. Housed at Carleton University (www.carleton.ca/populistpublics), it applies a data-driven analysis of online hate networks to trace how false framings of the historical past, what we call historical misinformation, circulates across platforms, shaping the politics of the center alongside the fringes. We cull large datasets from social media platforms and run them through a variety of different programs to help visualize how harmful speech and civilizational rhetoric about race, ethnicity, immigration, multiculturalism, gender equality, and LGBTQ+ rights are circulated by far-right groups across borders, noting specifically when and how they are taken up in the mainstream as legitimate discourse. Our interest is in how the distortion of the historical record is used to build alternative collective memories of the past so as to undermine minority rights and cultures in the present. We began with a basic question: To what extent is this actually new? As much as the atomized publics of our current day create ideal conditions for radical ideas to fester and circulate, it was obvious to us that we needed to look for linkages across time, drawing on interdisciplinary methods from the fields of history, media and communication, and data science to identify the tactics, strategies, and repertoires among such groups and individuals. By analyzing German-Canadian relations in particular, what follows is a first attempt to piece together some of these connections, with a focus on far-right hate groups—homegrown and imported—in the settler colonial project that is today’s Canada.


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Indigenous philosophies against settler beings of another world: Andrea Sullivan-Clarke (ed.), Ways of Being in the World: An Introduction to Indigenous Philosophies of Turtle Island, Broadview Press, 2023

20Jul23

Description: Ways of Being in the World is an anthology of the Indigenous philosophical thought of communities across Turtle Island, offering readings on a variety of topics spanning many times and geographic locations. It was created especially to meet the needs of instructors who want to add Indigenous philosophy to their courses but are unsure where to begin—as well as for students, Indigenous or otherwise, who wish to broaden their horizons with materials not found in the typical philosophy course. This collection is an invitation to embark on a relationship with Indigenous peoples through the introduction of their philosophical thoughts.


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