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Normative reconciliation? Ernesto Verdeja, ‘Political reconciliation in postcolonial settler societies’, International Political Science Review, 2017

08Mar17

Abstract: This article presents a theory of reconciliation for postcolonial settler societies. It asks: what are the scope, substance and limitations of a normative theory of political reconciliation for historical wrongs in these societies? The article begins with an assessment of communitarian and agonistic theories and then outlines an alternative based on mutual respect, which includes three core elements: critical reflection, symbolic and material recognition, and political participation. The case of the United States and Native Americans is used to illustrate this alternative theory.


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‘Natives and Invaders’ turns into ‘Natives and Settlers’: Dennis W. Harding, The Iron Age in Northern Britain Britons and Romans, Natives and Settlers, 2nd Edition, Routledge, 2017

08Mar17

Description: The Iron Age in Northern Britain examines the archaeological evidence for earlier Iron Age communities from the southern Pennines to the Northern and Western Isles and the impact of Roman expansion on local populations, through to the emergence of historically-recorded communities in the post-Roman period. The text has been comprehensively revised and expanded to include new discoveries and to take account of advanced techniques, with many new and updated illustrations. The volume presents a comprehensive picture of the ‘long Iron Age’, allowing readers to appreciate how perceptions of Iron Age societies have changed significantly in recent years. New material in this second edition also addresses the key issues of social reconstruction, gender, and identity, as well as assessing the impact of developer-funded archaeology on the discipline. Drawing on recent excavation and research and interpreting evidence from key studies across Scotland and northern England, The Iron Age in Northern Britain continues to be an accessible and authoritative study of later prehistory in the region.


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Next week: Remembering Patrick Wolfe at UCLA

05Mar17

Access the conference site


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Settler colonialism appropriates now (in the classroom): Anita Juárez, Clayton Pierce, ‘Educational Enclosure and the Existential Commons: Settler Colonialism, Racial Capitalism, and the Problem of the Human’, in Alexander J. Means, Derek R. Ford, Graham B. Slater (eds), Global Pedagogy and Politics: Educational Commons in Theory and Practice, Palgrave, 2017, pp. 145-166.

05Mar17

Abstract: In recent years, educational theory has largely focused on conceptualizing and thinking through what an educational politics of the commons might look like. A politics of the commons remains attractive to those who want to find an educational exit point from the aggressive and violent nature of capitalist forces that continue to destroy humans and ecosystems within the current neoliberal moment. This concern is especially relevant since schools in the neoliberal phase of capitalism, as this literature points out, play a pivotal role in maintaining and reproducing the ongoing processes of primitive accumulation.


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Opposition to settler colonialism is one of our ‘common causes’: Jenny Kerber, Astrida Neimanis, Pamela Banting, Tania Aguila-Way, Ron Benner, Mick Smith, Adeline Johns-Putra, Peter C. van Wyck, ‘Making Common Causes: Crises, Conflict, Creation, Conversations: Offerings from the Biennial ALECC Conference Queen’s University, Kingston 2016’,The Goose, 15, 2, 2017

05Mar17

Excerpt: What holds us in common? How can we create common spaces, common worlds, common conversations? And what conflicts—productive or even necessary ones—might our aspirations towards a commons conceal?


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The ‘evidence’ of settler colonialism and its ‘minutes’: Julie Evans, The Ethos of the Historian: The Minutes of Evidence Project, and Lives Lived with Law on the Ground, Law Text Culture, 20, 2016, pp. 136-164.

05Mar17

Abstract:  I sit writing this from Lewes, a town that nestles by the chalky edge of the Downs in Southeast England. I have come here to spend some sabbatical leave at the University of Sussex, with colleagues and friends, historians like me. We have been working together for several years on a project called Minutes of Evidence, in which we have tried to make sense of the myriad ways in which settler colonialism operated, as a matter of law and administration, across the British Empire and within individual colonies, and to consider its impacts on everyday lives and questions of justice, past and present.


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Feeling and denial; indigene and settler: Anna Cook, ‘Intra-American Philosophy in Practice: Indigenous Voice, Felt Knowledge, and Settler Denial’, The Pluralist, 12, 1, 2017, pp. 74-84

01Mar17

Access the article here.


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Recognising indigeneity (it should not depend on history): John Borrows, ‘Challenging Historical Frameworks: Aboriginal Rights, The Trickster, and Originalism’, The Canadian Historical Review, 98, 1, 2017

26Feb17

Abstract: The Supreme Court of Canada has created a narrow framework for recognizing Aboriginal and treaty rights in Canada’s Constitution by reference to historic moments of contact, assertions of sovereignty, and negotiated agreements. This approach has placed historical inquiries that search for “original” understandings at the centre of the court’s jurisprudence. This article argues that law should not be equated with history in this way. It has severely disadvantaged Indigenous peoples. As a “living tree,” Canadian constitutional law should regard the “past” as a grab bag of possibilities for present reasoning, rather than as a constraint on present developments, because they do not have analogues in a bygone era.


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A constituent capacity is resistance against both denial and co-option: Katharina Ruckstuhl, ‘”A shift in the playing field”: Indigenous sovereignty and the philosophy of Jacques Ranciѐre’, AlterNative: An International Journal of Indigenous Peoples, 2017

26Feb17

Abstract: This article considers Indigenous people as political actors in their quest for sovereignty within the liberal democracies of Canada, Australia, Aotearoa New Zealand and the USA (the CANZUS nations). I aim to show that, despite the structures of settler colonialism that both resist and then co-opt dissent, seeking sovereignty is, as political philosopher Jacques Ranciѐre outlines, an act of Indigenous politics that challenges and shifts these structures. While the fundamental colonising logic of the nation state does not change, through the Indigenous sovereign voice, a reframed understanding of democracy is revealed which in turn creates an enlarged space for Indigenous peoples.


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Recognising indigeneity (it depends on history): Rima Wilkes, Aaron Duong, Link Kesler, Howard Ramos, ‘Canadian University Acknowledgment of Indigenous Lands, Treaties, and Peoples’, Canadian Review of Sociology/Revue canadienne de sociologie, 54, 1, 2017, pp. 89-120

26Feb17

Abstract: At many Canadian universities it is now common to publicly acknowledge Indigenous lands, treaties, and peoples. Yet, this practice has yet to be considered as a subject of scholarly inquiry. How does this practice vary and why? In this paper we describe the content and practice of acknowledgment, linking this content to treaty relationships (or lack thereof). We show that acknowledgment tends to be one of five general types: of land and title (British Columbia), of specific treaties and political relationships (Prairies), of multiculturalism and heterogeneity (Ontario), of no practice (most of Quebec), and of people, territory, and openness to doing more (Atlantic). Based on these results, we conclude that the fluidity of acknowledgment as a practice, including changing meanings depending on the positionality of the acknowledger, need to be taken into account.


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