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Japanese settler colonialisms: Sidney Xu Lu, ‘Eastward Ho! Japanese Settler Colonialism in Hokkaido and the Making of Japanese Migration to the American West, 1869–1888’, The Journal of Asian Studies, 2019

26Jun19

Abstract: This article examines how Japanese colonial migration to Hokkaido in the first two decades of the Meiji era paved the way for Japanese trans-Pacific migration to the United States in the 1880s. It elaborates how Japanese leaders carefully emulated the Anglo-American settler colonialism in Japan’s own expansion in Hokkaido by focusing on the emergence of the overpopulation discourse and its political impact in early Meiji. This colonial imitation also inspired the Japanese expansionists to consider the American West an ideal destination for Japanese emigration in the late nineteenth century. This study thus challenges the nation-centered and territory-bound history of the Japanese empire by showing that Japan’s colonial expansion in Northeast Asia and Japanese trans-Pacific migration to North America were intertwined since the very beginning of the Meiji era.


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Storytelling against settler colonialism: Mary Kate Dennis, Michael Minor, ‘Healing Through Storytelling: Indigenising Social Work with Stories’, The British Journal of Social Work, 2019

26Jun19

Abstract: Indigenous storytelling is an important site of knowledge for Indigenous peoples around the world. It is imperative that studies of Indigenous people incorporate a style that matches the interconnectedness of Indigenous knowledge. We use an inter-disciplinary approach to examine how Indigenous storytelling can inform current social work practice and pedagogy with the end goal of promoting healing for Indigenous people. Utilising an Indigenous research paradigm, we locate Indigenous knowledges through modern storytelling outlets, including novels, graphic novels, poetry and podcasts. Through conventional content analysis, we identify how a sample of Indigenous storytellers based in a settler-colonial state (Canada) navigates through traumas such as residential schools and sexual violence. For the people whose stories we examine, these traumas prove to be only a part of the grief they experience at the loss of their connection to family and culture. Through this sample of Indigenous storytelling, we see that the best possibility for healing comes from reconnecting with cultural practices and by resisting settler-colonial social work practices.


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Settler colonialism as editing out: Alessandra Link, ‘Editing for Expansion: Railroad Photography, Native Peoples, and the American West, 1860–1880’, Western Historical Quarterly, 2019

26Jun19

Abstract: In the nineteenth century, both railroad expansion and photography influenced relations between the United States and Native peoples in powerful ways. Scholars have often dealt with these two technological developments separately, but photographs and railroads have a shared history. Throughout the mid-to-late nineteenth century railroad companies engaged with photographs and photographers to promote travel on their lines. This article evaluates the production and circulation of transcontinental railroad photographs, and it concludes that the so-called golden age of landscape photography was built on the suppression of peopled scenes in the West. Images of Indians and trains that reached broad audiences placed Indigenous peoples in opposition to the modern forces cast in steel and running on steam. Picturing an unpeopled West and anti-modern Indians brightened business prospects for those investing in the promise of U.S. expansion beyond the 100th meridian.


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Settler colonialism in unexpected places: Karen R. Miller, ‘Agricultural Commodities on the Philippine Frontier: State-Sponsored Resettlement and Ecological Distress in the 1930s’, in Sabrina Joseph (ed.), Commodity Frontiers and Global Capitalist Expansion, Palgrave, 2019

26Jun19

Abstract: In 1938, a delegation of Filipino government officials traveled to Mindanao, a majority “non-Christian” province in the southern Philippines, to determine whether the Koronadal Valley would be a good site for resettlement. They believed that agricultural commodity production on the archipelago’s periphery would provide a foundation for a sovereign Philippine economy and wanted to move Christian migrants from northern islands onto an enormous “agricultural colony.” To make their case, they cast the area as extremely lush, drawing on the idea that peripheral space in the tropics had limitless potential. New forms of intensive agricultural production did not pull migrants out of poverty, but it did radically transform the landscape, undercutting the power of indigenous locals and producing an agroecological terrain in persistent environmental crisis.


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Settler colonialism as miscarriage: Joanne Faulkner, ‘Settler-colonialism’s “miscarriage”‘, Angelaki, 24, 3, 2019, pp. 137-154

24Jun19

Abstract: The relation between Australia’s First Nations peoples and settler-colonial Australians may be characterised as having “miscarried” to the extent that colonial difference is unacknowledged, and Aboriginal peoples are expected to assimilate to white Australian culture. This paper brings Luce Irigaray’s feminist thought into dialogue with Indigenous philosophy and activism to think through this “relation” – or absence of relation. For Irigaray the miscarriage of relationality takes place between women and men when the sexual relation is mischaracterised as procreation, and thus reified as the concrete “child,” rather than conceived as a living, changing “interval” that is shared and maintained by each. Likewise, while coloniser Australians have – via appropriation of Aboriginal children – reduced the relation with Aboriginal peoples to one of absorption or assimilation, First Nations political action offers something akin to Irigaray’s “interval”: a third term co-produced by two different parties […].


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The political economy of settler colonialism today: Anna Stanley, ‘Aligning against Indigenous jurisdiction: Worker savings, colonial capital, and the Canada Infrastructure Bank’, Environment and Planning D, 2019

24Jun19

Abstract: This paper considers the significance of the newly conceived Canada Infrastructure Bank in relation to the political economy of settler colonialism in Canada. I argue that the Canada Infrastructure Bank is a fundamentally colonial institution that marshals private capital to reproduce and extend the jurisdictional power of the setter state. The Bank is an arms-length financing institution whose purpose is to leverage private and institutional capital for investment in large scale, nation-building infrastructure, including infrastructure that supports resource extraction in remote and northern Canada. The first section of the paper examines the specific configuration of the Canada Infrastructure Bank. I suggest that the need to attract private investment into certain kinds of infrastructure development must be understood in relation to state struggles to exercise territorial jurisdiction over Indigenous lands and resources. This struggle is reflected in the specific configuration of the Canada Infrastructure Bank. The second part of the paper focuses on some of the implications of pension securitization. The Canada Infrastructure Bank has deliberately been designed to leverage Canadian pension fund capital; I ask what it means to grow settler workers’ savings through investment in privatized, resource development infrastructure.


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Comparative settler frontiers: Roberto Stefan Foa, Anna Nemirovskaya, ‘Frontier settlement and the spatial variation of civic institutions’, Political Geography, 73, 2019, pp. 112-122

24Jun19

Abstract: This article considers the “territoriality” of civic institutions. Is the “frontier thesis” – according to which areas of new settlement exhibit higher levels of individualism, political activism, and civic organisation – a description only of the western United States, or is it a manifestation of a more generalisable phenomenon found in other global frontier regions? In order to do this, we examine data on the nature of civic institutions in frontier zones in four countries: Brazil, Russia, Canada and the USA. Taking a wide range of survey items, we find that voluntary activity, social trust, tolerance of outgroups, and civic protest are not unique to the American historical experience, but generalised legacies of frontier life. We suggest that the experience of settlement is conducive to the formation of norms of community solidarity and cooperation, and this observation should encourage a new wave of comparative frontier studies.


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Japanese settler colonialism: Sidney Xu Lu, The Making of Japanese Settler Colonialism: Malthusianism and Trans-Pacific Migration, 1868–1961, Cambridge University Press, 2019

19Jun19

Description: This innovative study demonstrates how Japanese empire-builders invented and appropriated the discourse of overpopulation to justify Japanese settler colonialism across the Pacific. Lu defines this overpopulation discourse as ‘Malthusian expansionism’. This was a set of ideas that demanded additional land abroad to accommodate the supposed surplus people in domestic society on the one hand and emphasized the necessity of national population growth on the other. Lu delineates ideological ties, human connections and institutional continuities between Japanese colonial migration in Asia and Japanese migration to Hawaii and North and South America from 1868 to 1961. He further places Malthusian expansionism at the center of the logic of modern settler colonialism, challenging the conceptual division between migration and settler colonialism in global history.


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The other antisettler, the refugee: Vinh Nguyen, ‘Refugeetude: When Does a Refugee Stop Being a Refugee’, Social Text, 37, 2, 2019, pp. 109-131

16Jun19

Abstract: Through the concept of refugeetude, this article explores interlinked questions about the temporality of experience, psychic formation, and political possibility. Starting with the premise that lived experiences of refuge(e) constitute a form of subjectivity, and proposing an expansion of the refugee category beyond the legal definition to include a range of times, places, and subjects, this article conceptualizes refugeetude as a coming into consciousness of the social, political, and historical forces that situate refugee subjects and the acts that attempt to know, impact, and transcend this situation. The concept marks a critical reorientation, an epistemological shift in how we think about and understand the category refugee. Redirecting dominant perception of refugee as a temporary legal designation and a condition of social abjection toward refugee as an enduring creative force, refugeetude opens up new ways of conceptualizing refugee subjects and the relationalities that extend beyond the parameters of refugeeness, generating connections to past, present, and future forms of displacement. The author contends that, through the concept of refugeetude, we can comprehend refugee not as an irregularity or disruption of political subjecthood—a crisis to be resolved—but as an experiential resource for developing significant and durable ways of being in and moving through the world.


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Indigenismo as settler colonialism: Luis Urrieta, Dolores Calderón, ‘Critical Latinx Indigeneities: Unpacking Indigeneity from Within and Outside of Latinized Entanglements’, AMAE, 13, 2, 2019, pp. 145-174

16Jun19

Abstract: This article engages an important, but difficult conversation about the erasure of indigeneity in narratives, curriculum, identities, and racial projects that uphold settler colonial logics that fall under the rubric of Hispanic, Latina/o/x, and Chicana/o/x. These settler colonial logics include violence by these groupings against Indigenous people, or indios, that has been part of Mexican and U.S. history in the Southwest. We examine Hispanic, Latina/o/x, and Chicana/o/x settlers’ complicity with myths that support white settler futurity, including through social studies curricula and contemporary discourses of the U.S. as a nation of immigrants. The problematics of Hispanidad and Latinidad are also engaged as part of officialized U.S. state regulation and as an expression of mestizaje based on indigenism (indigenismo). Indigenismo worked hand-in-hand with mestizaje and functioned not so much as a celebration of racial mixture, but as state eugenicist programs of Indigenous erasure throughout Latin America, and by extension in Latino communities in the U.S. Finally, we provide diverse examples of how this process works to advance a theory and praxis of Critical Latinx Indigeneities to decolonize Latinidad and mestizaje in order to envision Indigenous futurities within and outside of the Latinized entanglements of the present. 


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