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Horrific settler colonialism: Kali Simmons, ‘On Native Horror and the Terrors of Settler Colonialism‘, The Red Nation Podcast, 17/10/22

27Oct22

Abstract: Kali Simmons (@SimmonsKali) talks to The Red Nation Podcast co-hosts Jen Marley (@JenMarley1680) and Nick Estes (@nickwestes) on the cultural links between settler colonialism and horror fiction and film. The Red Nation Podcast features discussions on Indigenous history, politics, and culture from a left perspective. Hosted by Nick Estes and Jen Marley with help from our friend and comrade Sina. Support the show: Patreon.com/redmediapr Website: therednation.org Follow the hosts on Twitter @nickwestes and @JenMarley1680 and the Red Nation @The_Red_Nation.Theme song: “Dead Horse” by Weedrat https://weedrat.bandcamp.com/

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Unsettler educators: Unsettling Settler-Colonial Education:  Cornel Pewewardy, Anna Lees, Robin Zape-tah-hol-ah Minthorn (eds), The Transformational Indigenous Praxis Model, Teachers College Press, 2022

27Oct22

Description: This book presents the Transformational Indigenous Praxis Model (TIPM), an innovative framework for promoting critical consciousness toward decolonization efforts among educators. The TIPM challenges readers to examine how even the most well-intentioned educators are complicit in reproducing ethnic stereotypes, racist actions, deficit-based ideology, and recolonization. Drawing from decades of collaboration with teachers and school leaders serving Indigenous children and communities, this volume will help educators better support the development of their students’ critical thinking skills. Representing a holistic balance, the text is organized in four sections: Birth–Grade 12 and Community Education, Teacher Education, Higher Education, and Educational Leadership. Unsettling Settler-Colonial Education centers the needs of teachers, children, families, and communities that are currently engaged in public education and who deserve an improved experience today, while also committing to more positive Indigenous futurities.


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The home of settler colonialism: Libby Porter, David Kelly, ‘Dwelling justice: locating settler relations in research and activism on stolen land’, International Journal of Housing Policy, 2022

25Oct22

Abstract: There is a general consensus now in Australia that we are in the grip of a severe housing crisis. The characteristics of spiralling housing costs and deepening precarity are unfolding in a context of the systematic managed decline of public housing as a critical social infrastructure, such that the capacity to make and find ‘home’ is thinning every day. Yet in a settler-colony, such as Australia, the struggle against housing injustice is set inside an already violent relationship of un-homing that creates the very conditions for others to make home. Reckoning with this monstrous dilemma, of the politics of dwelling justice on stolen land, is the focus of this essay, which springs from our own experience and failure to fully comprehend the ways that our housing research and activism works to reinforce settler colonial logics of dwelling on stolen land.


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Private property and settler colonialism: Edyta M. Bojanowska, ‘Was Tolstoi a Colonial Landlord? The Dilemmas of Private Property and Settler Colonialism on the Bashkir Steppe’, Slavic Review, 81, 2, 2022, pp. 324-348

25Oct22

Excerpt: A peasant named Pakhom leaves his cramped Russian village in search of more land. He grows increasingly greedy, buying ever more of it, and ultimately perishes during his most spectacular transaction in the faraway imperial periphery of Bashkiria, famed for fire-sale prices. Pakhom stakes 1,000 rubles on a land parcel as large as he can walk around in a day, agreeing to the condition that he must return to his departure point by sundown. He does, but dies of exhaustion that very moment. In this 1886 moral parable for the common reader by the title “Mnogo li cheloveku zemli nuzhno?” (How Much Land Does a Man Need?), Lev Tolstoi answers the question from his own title in the following way: the three arshins, or roughly six feet, that it takes to bury Pakhom, is exactly how much land anyone needs.


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Mnemonics against settler colonialism: Siddhant Issar, ‘Unsettling the Politics of Race: Kevin Bruyneel’s Settler Memory‘, Theory & Event, 25, 4, 2022, pp. 954-958

23Oct22

Excerpt: Why were liberals incensed by Rachel Dolezal masquerading as Black but relatively untroubled by Elizabeth Warren’s claim to Cherokee ancestry? How does the anti-racist Left’s ritual rendition and interpretation of Bacon’s Rebellion and Radical Reconstruction constrain an adequate understanding of white supremacy in the US? In what ways is the election of Donald Trump related to neoliberal multiculturalism and the longue durée of the US settler state? Kevin Bruyneel’s latest book, Settler Memory: The Disavowal of Indigeneity and the Politics of Race in the United States, raises and answers such urgent questions and more.


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Hermeneutics against settler colonialism: Balamohan Shingade, Hermeneutical Injustice in the Context of Settler Colonialism, MA dissertation, University of Auckland, 2022

23Oct22

Abstract: The search for justice in Aotearoa New Zealand will depend, in part, on how we contend with and overcome the settler-colonial situation—in a word, it will be based on the struggle for decolonisation. This thesis aims to show how epistemic goals and hermeneutical practices are not incidental, but intrinsic to such political struggles. Focusing on the epistemic dimension of Indigenous–settler relations, I discuss the asymmetrical practices of interpretation and understanding across these groups, and specifically across te ao Māori and the Western worldview. In the context of settler colonialism, when Indigenous peoples are wronged in their capacities as knowers and knowledge holders, they experience “epistemic injustice” (Fricker 2007). More precisely, the thesis demonstrates how “hermeneutical injustice” occurs due to deficiencies, dysfunctions, and distortions maintained in the dominant hermeneutical resources, which settlers in turn impose onto Indigenous peoples while simultaneously marginalising them from shaping dominant interpretations and understandings in a way that draws upon Indigenous knowledge and ways of knowing. I further demonstrate that cross-cultural knowledge practices are socio-politically motivated such that the marginally situated make genuine efforts at interpretation and understanding, whereas dominantly situated interlocutors practice what I term “disingenuous interpretive charity.” Correspondingly, reflecting on questions of blameworthiness and responsibility, I suggest that settlers’ individual and collective responsibility for hermeneutical justice should be conceived as forward-looking and solidarity-oriented. Finally, I propose “unsettling” as a possible method, which opens to ontologico-epistemic shifts, and helps clear the space for thinking through what is unthinkable under the logics of settler colonialism.


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Philosphy against settler colonialism: Adam Y. Stern, ‘Theses on the Philosophy of Survival’, Theory & Event, 25, 4, 2022, pp. 804-828

23Oct22

Abstract: Beginning with Walter Benjamin’s famous essay, “Theses on the Philosophy of History,” this paper unfolds a supplementary set of theses on the genealogy of a different concept (survival) and different figure (the survivor). Benjamin’s distinction between the “victor” and the “angel” serves as a binary framework for an understanding of the philosophical legacy of survival in the twentieth century—as it runs through the philosophy of history and across a tradition that continually imagines the survivor as historian. The paper traces this narrative through selected readings in the writings of major figures, from Jean-Paul Sartre and Maurice Blanchot to Hannah Arendt and W.G. Sebald. The question throughout is whether the survivor-historian writes the history of the ruling class or the history of the defeated. The paper concludes by offering some reflections on the ramifications of this genealogy of survival for recent debates about the legacy and ongoing practices of settler colonialism.


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Violent settlers: Kelly Menzel, Tyson Yunkaporta, ‘Settler-on-Settler Violence: Ritual Protocols in YouTube Street Fight Videos – Part Two’, Journal of Indigenous Research, 10, 2022

23Oct22

Abstract: This is part two of a series of two papers exploring a project was conducted by two Australian Aboriginal researchers, one male and one female, and might be described as ‘reverse anthropology’, in the same way that people sometimes refer to positive discrimination as ‘reverse racism’. But we would just call it anthropology; a tidal river is still a river when it flows back the other way. The project could hardly be acknowledged as anthropology though, as it was based on Indigenous methods of inquiry that do not yet belong to a formal discipline. Initially the goal was to disrupt Australian colonial narratives of ‘black-on-black violence’ and hold up a mirror to the occupying culture, by applying customary Indigenous conflict protocols to an analysis of online street fight videos featuring settlers from various colonies. However, our early encounters with the field revealed that public violence in settler communities is a lot more rule-governed than we had expected, inspiring us to a deeper investigation that went beyond critique and culture jamming. While we found a lot of common ground with settler public violence rituals, the code of chivalry we observed was unfamiliar and drew the focus of our inquiry, leading to some interesting findings about the gendered nature of non-Indigenous public violence.


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Reconciling with loss? Bennett Collins, Ali Watson, ‘Refusing reconciliation with settler colonialism: wider lessons from the Maine Wabanaki-State Child Welfare Truth and Reconciliation Commission’, The International Journal of Human Rights, 2022

20Oct22

Abstract: Commission (MWTRC) is one of the more recent examples of the truth and reconciliation model being used in a settler colonial context. This article argues that the MWTRC highlighted a historical and continued refusal by Wabanaki people to ongoing systems of white settler violence especially in the form of Native child welfare. Examining the MWTRC through the lens of refusal allows for a critical analysis of the ways in which the MWTRC subverts neoliberal reconciliation models that leave colonial structures unchallenged and unchanged. The MWTRC, as a process founded and led by Wabanaki and settler social workers and Wabanaki survivors of the child welfare system, actively refused reconciliation with settler colonialism. Instead it sought a process predicated on a relationship that accepted the realities of historical and continued oppression of Wabanaki people and sought long-term transformative change for Wabanaki people. Relying on two years of conversations between the authors and the community of Wabanaki and settler individuals who initiated and partook in this process, this article offers an analysis of the MWTRC and how its strategy of refusal denied settler colonial cooption of a Wabanaki-centred process.


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Urban settler colonialisms: Nathan McClintock, Stéphane Guimont Marceau, ‘Settler-colonial urbanisms: convergences, divergences, limits, contestations’, Urban Geography, 2022

16Oct22

Abstract: The past few years have seen a groundswell of geographic scholarship on settler colonialism and its manifold articulations with the urban, from the historical development of cities to ongoing logics and practices of colonization and resistance alike. Given this growing attention to “settler-colonial urbanism” – as well as concerns that a focus thereupon risks obscuring Indigenous theories and practices – the goal of this Debates & Interventions forum is to reflect on settler-colonial urbanism’s limits and possibilities as an analytical lens for understanding processes of dispossession and for re-imagining cities as Indigenous spaces. The eight interventions address: 1) conceptualizations of settler-colonial urbanism; 2) how the diverse processes and mechanisms of settler-urbanization unfold in a variety of geographic contexts; and 3) how such processes are (or can be) challenged and unsettled.


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