Abstract: African American families participated in frontier settlement of the American West …

Abstract: This article addresses employment/unemployment engagement experiences of Indigenous peoples living in a region of present-day southwestern Ontario, as well as the wider socioeconomic, cultural, and historical contexts of those experiences. The qualitative research study that informs this paper was conducted with and at the request of an Indigenous organization in southwestern Ontario with the aim of broadening understandings of the multiple factors that lead to disadvantages amongst Indigenous peoples living in a settler-colonial neoliberal society. Based on focus groups/sharing circles with 21 Indigenous youth and adults and interviews with local employers in southwestern Ontario, our study reveals that when Indigenous peoples have access to cultural knowing, critical Indigenous education opportunities, and strong support networks, they are better able to access and advocate for employment opportunities and their well-being. Yet, they face challenges in navigating these resources and spaces due to what Kristie Dotson (2014) refers to as ‘epistemic oppression’, issues related to poverty, mental health, and intergenerational trauma, all of which are intricately connected to settler colonialism and Canadian Federal Indian Policy. Overall, Indigenous organizations provide urban communities with pathways to, and respite from, neoliberal societal expectations.

Excerpt: Settler colonialism is a form of imperialism wherein colonizers occupy and remain on stolen colonized land, recreating the social structures, economic systems and political power within that region. Colonialism creates power structures, and colonizers’ intent is to control, dominate and overtake land for the purposes of securing greater wealth and power. The goal of set-tler colonialism goes further, attempting to eliminate colonial variation, ultimately creating a new top-notch, highly-skilled and sovereign population.

Abstract: Nation state building, competing sovereign claims, the capitalist drive for land and resources fuelled by international market forces and prevalent racial ideologies can be identified as major structural factors that leads to the dispossession of indigenous lands and in many cases to the physical destruction of indigenous peoples. In this context settler colonial studies continues to work towards a theory of settler colonialism. This article contributes to these debates by examining the genocide of the Selk’nam in Tierra del Fuego through the lens of extinction discourse. It analyses the way that extinction discourse emerged as an explanatory – and exculpatory – narrative for the fast diminishing numbers of the Selk’nam not only among officials and settlers uninterested in their fates, but also among the missionaries engaged in humanitarian efforts to save them. In particular the relationship between negative stereotypes of primitiveness and savagery and the settler process constitute a major point of analytical inquest. This epistemological ambition means that this article is textually based and as such relies on displaying a selection of texts in their original forms contextualised within the history of settler colonialism. It concludes by suggesting that understanding and challenging the role and pervasiveness of social Darwinist discourses on extinction remains a central issue in understanding settler genocides and a challenge for promoting the recognition of indigenous identities and rights.

Abstract: From 1849 to 1851, Canada’s first international literary celebrity, the Mississauga writer Kahgegagahbowh, or George Copway, travelled the United States, Great Britain and Europe promoting his vision for the future of Indigenous peoples in the United States. Building on a theological critique of settler colonialism, he called for the creation of a new Indigenous territory west of the Mississippi led by a legislature made up of English-speaking Indigenous Christians. Copway believed that through the establishment of this territory he called Kahgega, European settlers would be able to atone for the sins committed against Indigenous North Americans, thus escaping the impending wrath of God. More importantly, believing that Indigenous peoples faced imminent extinction, he saw Kahgega as a permanent means of preserving his people and safeguarding their shrinking lands and political agency. Though Kahgega failed to impress the public, Copway’s vision offers a fascinating window into an early attempt at reconciling the Indigenous and non-Indigenous halves of North American society. Using the Truth and Reconciliation Commission of Canada’s definition of ‘reconciliation’, this article shows that past, often failed, Indigenous political visions reveal the complexities and tensions inherent in dialogue surrounding reconciliation.\

Abstract: This essay fleshes out some of the ways in which Western environmental phenomenology enhances settler claims to Native lands and relatives while eliminating Native people. Although neglected in most phenomenological writing, which tends to prefer topics such as place, earth, the elements, etc., the entry point for this analysis is land. Settler colonialism has always been about the acquisition of land and its conversion into the property of settlers. Land is the site where colonization interacts as an existential or perceptual circuit with the “moral terrains” of the body.

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Abstract: The logics and worldviews of settler environmentalism perpetuate settler colonialism
and white supremacy; settler environmentalism has consistently failed to work in relation to
Indigenous peoples in a good way. This research engages with the efforts of settler antipipeline activists in Canada to solve these problems of environmentalism by turning to
frontline solidarity.

Description: This book addresses the ethical and practical issues at stake in the reconciliation of Indigenous and non-indigenous communities. An increasing number of researchers, educators, and social and environmental activists are eager to find ways to effectively support ongoing attempts to recognize, integrate and promote Indigenous perspectives and communities. Taking Canada as its focus, this book offers a multidisciplinary consideration of a range of reconciliation policies, practices and initiatives that are relevant in all settler states. Set against its increasing neoliberal appropriation, the book resituates reconciliation in the everyday contexts of community interaction and engagement, as well as in the important areas of Indigenous knowledge, resource management and social and environmental justice. Reconciliation is not just the responsibility of law and government. And, attuned to the different perspectives of settlers, migrants and refugee communities, the book examines areas of opportunity, as well as obstacles to progress, in the forging of a truly decolonizing framework for reconciliation. As the challenges of reconciliation cross numerous academic and substantial areas, this book will appeal to a range of scholars and practitioners working in law, politics, education, environmental studies, anthropology and Indigenous studies.

Abstract: This essay is organized around four claims, which when taken together, demonstrate that it is time for the field of Communication Rhetoric in the United States to rethink the way it does rhetoric: (1) US American rhetoric is the way settler colonialism organizes, (2) assemblage theory can frame US rhetoric as an organizing logic of Settler Colonialism, (3) anti-colonial social movement knowledge production is akin to theory, and (4) rhetoric must find a better method to engage with these anti-colonial movements. I end the essay with a challenge to rhetorical scholars to learn, rather than try to teach.

Abstract: This article explores chef Virgilio Martínez’s culinary exploration of Peruvian biodiversity and his claims of ‘discovering,’ selecting, classifying, and transforming local, ‘unknown,’ Indigenous ingredients and knowledge into high-end global cuisine. Taking Martínez seriously as an artist and cultural agent, I suggest that his work can be understood as a form of what I call the settler-colonial sublime, art that conceals and obscures the erasure and appropriation of specific Indigenous peoples and practices. As with all hegemonic projects, there is room for counter-narratives, and I consider the possibility for the emergence of other-than-colonial relations. Nevertheless, reading Martínez’s culinary artistry alongside the provocative performance art of Elizabeth Lino in Cerro de Pasco helps reveal how the skill and artistry of Peruvian chefs like Martínez work in tandem with a ‘gastropolitical complex’ of political, cultural, and economic forces to obscure ongoing entanglements with coloniality.